theological  seminary.-} 

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The  fountain  of  life,  or,  A 
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Digitized  by  the  Internet  Archive 
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https://archive.org/details/fountainoflifeorOOflav_O 


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S5T  IF  3k.; 


THE 


FOUNT  AO  OF  LIFE; 

N 

OR, 

A  DISPLAY  OF  CHRIST 


HIS  ESSENTIAL  AND  MEDITORIAL  GLORY. 


BY  REY.  JOHN  FLAVEL. 

A.  D.  1 07 1 . 


REVISED  AND  SOMEWHAT  ABRIDGED. 


PUBLISHED  BY  THE 

AMERICAN  TRACT  SOCIETY, 

260  NASS  AU-STREET,  NEW-YORK. 

tytt'l 


This  work  and  “  The  Method  of  Grace  in  the  Holy  Spirit’s 
applying  Redemption  to  the  Souls  of  Men,  a  sequel  to  the  Foun¬ 
tain  of  Life,”  by  the  same  author,  are  from  the  London  edition  of 
Flavel’s  works,  1820,  carefully  revised  with  changes  in  obsolete 
terms,  and  the  omission  of  passages  and  notes  judged  to  be  of 
less  value  to  readers  generally  ;  but  the  very  words  of,  the  au¬ 
thor  are  usually  retained,  and  the  train  of  thought  remains 
unbroken. 


CONTENTS. 


PAGE. 

Sketch  of  the  Author’s  Life,  8 

CHAPTER  I - THE  EXCELLENCY  OP  THE  SUBJECT. 

For  I  determined  not  to  know  any  thing  among  you,  save 
Jesus  Christ,  and  him  crucified.  1  Cor.  2:2.  9 

CHAPTER  II. — CHRIST  IN  HIS  ESSENTIAL  AND  PRIMEVAL  GLORY. 

Then  I  was  by  him,  as  one  brought  up  with  him  :  and  I  was 
daily  his  delight,  rejoicing  always  before  him.  Prov.  8  :  30.  21 

CHAPTER  III. — THE  COVENANT  OF  REDEMPTION  BETWEEN  THE 
FATHER  AND  THE  REDEEMER. 

Therefore  will  I  divide  him  a  portion  with  the  great,  and  he 
shall  divide  the  spoil  with  the  strong;  because  he  hath 
poured  out  his  soul  unto  death :  and  he  was  numbered  with 
the  transgressors ;  and  he  bare  the  sin  of  many,  and  made 
intercession  for  the  transgressors.”  Isa.  53  : 12.  30 

CHAPTER  IV. — THE  ADMIRABLE  LOVE  OF  GOD  IN  GIVING  HIS  OWN 

SON  FOR  US. 

For  God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son.  John,  3  : 16.  39 

CHAPTER  V. — OF  CHRIST’S  WONDERFUL  PERSON. 

And  the  Word  was  made  flesh,  and  dwelt  among  us.  John, 

1 : 14.  '  49 

CHAPTER  VI. — OF  THE  AUTHORITY  BY  WHICH  CHRIST  AS  MEDIATOR 

ACTED. 


For  him  hath  God  the  Father  sealed.  John,  6 : 27.  61 

CHAPTER  VII. — OF  THE  SOLEMN  CONSECRATION  OF  THE  MEDIATOR. 

And  for  their  sakes  I  sanctify  myself.  John,  17 : 19.  73 

CHAPTER  VIII.— OF  THE  NATURE  OF  CHRIST’S  MEDIATION. 

And  one  Mediator  between  God  and  men,  the  man  Christ 
Jesus.  1  Tim.  2:5.  85 

CHAPTER  IX. — THE  FIRST  BRANCH  OF  CHRIST’S  PROPHETICAL  OFFICE, 
CONSISTING  IN  THE  REVELATION  OF  THE  WILL  OF  GOD. 

A  prophet  shall  the  Lord  your  God  raise  up  unto  you,  of  your 
brethren,  like  unto  me ;  him  shall  ye  hear  in  all  things, 
whatsoever  he  shall  say  unto  you.  Acts,  3  :  22.  97 

CHAPTER  X. — THE  SECOND  BRANCH  OF  CHRIST’S  PROPHETICAL  OFFICE — 
ILLUMINATION  OF  THE  UNDERSTANDING. 

Then  opened  he  their  understandings,  that  they  might  under¬ 
stand  the  Scriptures.  Luke,  24 ;  45. 


112 


4 


CONTENTS 


CHAPTER  XI. — NATURE  AND  NECESSITY  OF  THE  PRIESTHOOD  OF  CHRIST. 

It  was  therefore  necessary  that  the  patterns  of  things  in  the 
heavens  should  be  purified  with  these ;  but  the  heavenly 
things  themselves  with  better  sacrifices  than  these.  Heb. 

9 : 23.  126 

CHAPTER  XII. — EXCELLENCY  OF  OUR  HIGH  PRIEST’S  OBLATION. 

THE  FIRST  PART  OF  HIS  PRIESTLY  OFFICE. 

For  by  one  offering  he  hath  perfected  for  ever  them  that  are 
sanctified.  Heb.  10  : 14.  139 

CHAPTER  XIII. — INTERCESSION  OF  CHRIST.  THE  SECOND  PART  OF 

HIS  PRIESTLY  OFFICE. 

Wherefore  he  is  able  also  to  save  them  to  the  uttermost  that 
come  unto  God  by  him,  seeing  he  ever  liveth  to  make  in¬ 
tercession  for  them.  Heb.  7 :  25.  150 

CHAPTER  XIV. — THE  SATISFACTION  OF  CHRIST.  THE  FIRST  EFFECT 

OF  HIS  PRIESTHOOD. 

Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us.  Gal.  3:13.  162 

CHAPTER  XV. — THE  INHERITANCE  PURCHASED  BY  THE  OBLATION  OF 
CHRIST.  THE  SECOND  EFFECT  OF  HlS  PRIESTHOOD. 

But  when  the  fulness  of  the  time  was  come,  God  sent  forth 
his  Son,  made  of  a  woman,  made  under  the  law,  to  re¬ 
deem  them  that  were  under  the  law,  that  we  might  receive 
the  adoption  of  sons.  Gal.  4 : 4,  5.  172 

CHAPTER  XVI. — KINGLY  OFFICE  OF  CHRIST  AS  EXECUTED  SPIRIT 
UALLY  UPON  THE  SOULS  OF  THE  REDEEMED. 

Casting  down  imaginations,  and  every  high  thing  thatexalt- 
eth  itself  against  the  knowledge  of  God,  and  bringing  into 
captivity  every  thought  to  the  obedience  of  Christ.  2  Cor. 

10 : 5.  180 

CHAPTER  XVII. — THE  KINGLY  OFFICE  OF  CHRIST,  AS  PROVIDEN¬ 
TIALLY  EXECUTED  FOR  THE  REDEEMED. 

And  hath  put  all  things  under  his  feet,  and  gave  him  to  be  the 
head  over  all  things  to  the  church.  Eph.  1 : 22.  195 

CHAPTER  XVIII. — Christ’s  humiliation  in  his  incarnation. 

And  being  found  in  fashion  as  a  man,  he  humbled  himself, 
and  became  obedient  unto  death,  even  the  death  of  the 
cross.  Phil.  2  :  8.  209 

CHAPTER  XIX. — Christ’s  humiliation — in  his  life. 

And  being  found  in  fashion  as  a  man,  he  humbled  himself, 
and  became  obedient  unto  death,  even  the  death  of  the 
cross.  Phil.  2  :  8.  229 

CHAPTER  XX. — Christ’s  humiliation  unto  death,  his  first 

preparative  act. 

And  now  I  am  no  more  in  the  world,  but  these  are  in  th<? 


CONTENTS 


5 


world,  and  I  come  to  thee.  Holy  Father,  keep  through 
thine  own  name  those  whom  thou  hast  given  me,  that  they 
may  be  one,  as  we  are.  John,  17:11.  233 

CHAPTER  XXI.— SECOND  PREPARATIVE  ACT  OF  CHRIST  for  his 
OWN  DEATH.  LORD’S  SUPPER. 

The  Lord  Jesus,  the  same  night  in  which  he  was  betrayed, 
took  bread :  and  when  he  had  given  thanks,  he  brake  it, 
and  said,  Take,  eat :  this  is  my  body,  which  is  broken  for 
you:  this  do  in  remembrance  of  me.  After  the  same  man¬ 
ner  also  he  took  the  cup,  when  he  had  supped,  saying,  This 
cup  is  the  new  testament  in  my  blood:  this  do  ye,  as  oft 
as  ye  drink  it,  in  remembrance  of  me.  I  Cor.  11  :  23-25.  248 

CHAPTER  XXII. — THIRD  PREPARATIVE  ACT  OF  CHRIST  FOR  HIS 
OWN  DEATH.  AGONY  IN  THE  GARDEN. 

And  he  was  withdrawn  from  them  about  a  stone’s  cast,  and 
kneeled  down,  and  prayed,  saying,  Father,  if  thou  be  will¬ 
ing,  remove  this  cup  from  me :  nevertheless  not  my  will, 
but  thine,  be  done.  And  there  appeared  an  angel  unto  him 
from  heaven,  strengthening  him.  And  being  in  an  agony, 
he  prayed  more  earnestly :  and  his  sweat  was  as  it  were 
great  drops  of  blood  falling  dowm  to  the  ground.  Luke, 

32  :  41-44.  2G1 

CHAPTER  XXIII. — first  preparative  for  Christ’s  death  on 

HIS  ENEMIES’  PART.  TREASON  OF  JUDAS. 

And  while  he  yet  spake,  lo,  Judas,  one  of  the  twelve,  came, 
and  with  him  a  great  multitude  with  swords  and  staves, 
from  the  chief  priests  and  elders  of  the  people.  Now  he 
that  betrayed  him,  gave  them  a  sign,  saying,  Whomsoever 
I  shall  kiss,  that  same  is  he ;  hold  him  fast.  And  forth¬ 
with  he  came  to  Jesus,  and  said,  Hail,  master  ;  and  kissed 

him.  Matt.  26  :  47-49.  273 

* 

CHAPTER  XXIV. — the  second  and  third  preparatives  for  Christ’s 

DEATH.  HIS  ILLEGAL  TRIAL  AND  CONDEMNATION. 

And  they  were  instant  with  loud  voices,  requiring  that  he 
might  be  crucified :  and  the  voices  of  them,  and  of  the 
chief  priests  prevailed.  And  Pilate  gave  sentence  that  it 
should  be  as  they  required.  Luke,  23  :  23,  24.  287 

CHAPTER  XXV. — Christ’s  address  to  the  daughters  of  Jerusalem. 

And  there  followed  him  a  great  company  of  people,  and  of 
women,  which  also  bewailed  and  lamented  him.  But  Jesus 
turning  unto  them,  said,  Daughters  of  Jerusalem,  weep  not 
for  me,  but  weep  for  yourselves,  and  for  your  children. 

Luke,  23  :  27,  28,  &c.  301 

CHAPTER  XXVI. — the  nature  of  Christ’s  death. 

Him,  being  delivered  by  the  determinate  counsel  and  fore- 


6 


CONTENTS. 


knowledge  of  God,  ye  have  taken,  and  by  wicked  hands 
have  crucified  and  slain.  Acts,  2:23.  313 

CHAPTER  XXVII. — the  title  affixed  to  the  cross  of  Christ. 

And  a  superscription  also  was  written  over  him,  in  letters  of 
Greek,  and  Latin,  and  Hebrew,  This  is  the  King  of  the 
Jews.  Luke,  23  :  38.  324 

CHAPTER  XXVIII. — solitariness  of  Christ’s  death. 

Awake,  O  sword,  against  my  shepherd,  and  against  the  man 
that  is  my  fellow,  saith  the  Lord  of  hosts :  smite  the  shep¬ 
herd,  and  the  sheep  shall  be  scattered ;  and  I  will  turn 
mine  hand  upon  the  little  ones.  Zech.  13  :  7.  336 

CHAPTER  XXIX.— the  patience  of  Christ’s  death. 

He  was  oppressed,  and  he  was  afflicted,  yet  he  opened  not  his 
mouth:  he  is  brought  as  a  lamb  to  the  slaughter,  and  as  a 
sheep  before  her  shearers  is  dumb,  so  he  opened  not  his 
mouth.  Isa.  53  :  7.  350 

CHAPTER  XXX.— the  instructiveness  of  Christ’s  death  in  his 
seven  last  words; — the  first — “father,  forgive  them.” 

Then  said  Jesus,  Father,  forgive  them :  for  they  know  not 
what  they  do.  Luke,  23  :  34.  362 

CHAPTER  XXXI. — second  excellent  word  of  christ  upon 

THE  CROSS — “BEHOLD  THY  MOTHER.” 

Then  saith  he  to  the  disciple,  Behold  thy  mother  !  John, 

19  :  27.  376 

CHAPTER  XXXII. — third  of  Christ’s  words  upon  the  cross — 

TO  THE  PENITENT  THIEF. 

And  Jesus  said  unto  him,  Verily  I  say  unto  thee,  To-day 
shalt  thou  be  with  me  in  paradise.  Luke,  23  :  43.  387 

CHAPTER  XXXIII. — fourth  saying  of  christ  on  the  cross — 

“  MY  GOD,  MY  GOD.” 

And  about  the  ninth  hour  Jesus  cried  with  a  loud  voice,  say¬ 
ing,  Eli,  Eli,  lama  sabachthani  'l  that  is  to  say,  My  God, 
my  God,  why  hast  thou  forsaken  me  1  Matt.  27  :  4G.  4C3 

CHAPTER  XXXIV. — fifth  saying  of  christ  on  the  cross  - 

“  i  thirst.” 

After  this,  Jesus  knowing  that  all  things  were  now  accom¬ 
plished,  that  the  Scripture  might  be  fulfilled,  saith,  I  thirst.” 

John,  19  :  28.  414 

CHAPTER  XXXV. — sixth  saying  of  christ  on  the  cross — “it 

IS  FINISHED.” 

When  Jesus  therefore  had  received  the  vinegar,  he  said,  It  is 
finished :  and  he  bowed  his  head,  and  gave  up  the  ghost. 

John,  19 : 30. 


424 


CONTENTS. 


7 


CHAPTER  XXXVI. — seventh  and  last  saying  of  christ  on  the 

CROSS. 

And  when  Jesus  had  cried  with  a  loud  voice,  he  said,  Father, 
into  thy  hands  I  commend  my  spirit :  and  having  said  thus, 
he  gave  up  the  ghost.”  Luke,  23  :  4G.  437 

CHAPTER  XXXVII. — Christ’s  funeral  illustrated. 

Then  took  they  the  body  of  Jesus,  and  wound  it  in  linen 
clothes  with  the  spices,  as  the  manner  of  the  Jews  is  to 
bury.  Now  in  the  place  where  he  was  crucified,  there  was 
a  garden  ;  and  in  the  garden  a  new  sepulchre,  wherein  was 
never  man  yet  laid.  There  laid  they  Jesus  therefore,  be¬ 
cause  of  the  Jews’ preparation-day ;  for  the  sepulchre  was 
nigh  at  hand.  John,  19  :  40-42.  450 

CHAPTER  XXXVIII.— four  weighty  ends  of  Christ’s 

humiliation. 

He  shall  see  of  the  travail  of  his  soul,  and  shall  be  satisfied. 

Isaiah,  53  :  11.  463 

CHAPTER  XXXIX. — the  resurrection  of  christ. 

He  is  not  here:  for  he  is  risen,  as  he  said.  Come,  see  the 
place  where  the  Lord  lay.  Matt.  28  :  6.  482 

CHAPTER  XL. — the  ascension  of  christ. 

Jesus  saith  unto  her,  Touch  me  not;  for  I  am  not  yet  ascend¬ 
ed  to  my  Father:  but  go  to  my  brethren,  and  say  unto 
them,  I  ascend  unto  my  Father  and  your  Father,  and  to 


my  God  and  your  God.  John,  20  :  17.  496 

CHAPTER  XLI. — the  session  of  christ  at  god’s  right  hand. 

When  he  had  by  himself  purged  our  sins,  sat  down  on  the 
right  hand  of  the  Majesty  on  high.  Heb.  1 :  3.  509 

CHAPTER  XLII. — Christ’s  advent  to  judgment. 

And  he  commanded  us  to  preach  unto  the  people,  and  to  tes¬ 
tify  that  it  is  he  which  was  ordained  of  God  to  be  the  Judge 
of  quick  and  dead.  Acts,  10  : 42.  519 

Concluding  Appeal.  532 


The  Author  of  this  invaluable  worK  was  the  eldest  son  of  an  emi¬ 
nently  pious  clergyman,  the  Rev.  Richard  Flavel ;  and  was  born  at 
Bromsgrove,  Worcestershire,  England,  in  or  near  1630.  He  was 
educated  at  University  College,  Oxford;  labored  in  the  ministry 
six  years  at  Deptford,  and  was  then  called,  in  1656,  to  Dartmouth,  a 
port  in  the  south  of  England,  where,  after  thirty-five  years  of  faith¬ 
ful  service  in  days  of  peculiar  trial,  he  died  suddenly  and  with  great 
composure,  June  26,  1691,  aged  61. 

By  the  Act  of  Uniformity,  August  24,  1662,  Mr.  Flavel  and  two 
thousand  clergymen  who  could  not  in  conscience  subscribe,  were 
expelled  from  their  benefices.  He  continued,  however,  to  labor  for 
the  good  of  his  people,  amid  persecutions,  obstacles,  and  inter¬ 
ruptions;  preaching,  as  opportunity  could  be  gained,  in  private 
dwellings,  in  obscure  neighborhoods,  or  the  seclusion  of  the  forest, 
through  a  period  of  twenty-five  years,  until  1687,  when  the  royal 
license  was  granted  to  worship  God  without  molestation,  and  he 
resumed  his  public  labors  in  a  new  and  commodious  church  erected 
by  his  affectionate  people ;  delivering,  at  that  time,  his  series  of  dis¬ 
courses  from  Rev.  3  :  20,  “  Behold,  I  stand  at  the  door  and  knock.” 

Most  of  his  works,  comprising  six  octavo  volumes,  which  breathe 
a  strain  of  tender  piety,  and  have  a  spiritual  unction  perhaps  un¬ 
paralleled,  were  composed  during  this  period  of  persecution. 

“  The  Fountain  of  Life,”  published  in  1671,  he  says,  “  was  writ¬ 
ten  in  a  time  of  great  distractions ;”  first  more  at  large  as  delivered  to 
such  audiences  as  could  be  assembled,  and  then  condensed,  that  he 
might  thus  “  ease  the  reader  both  in  his  pains  and  his  purse.”  His 
dedication  of  this  work  to  his  own  people  contains  the  following  de¬ 
lightful  passages : 

“  I  cannot  but  recount  the  goodness  of  our  God,  yea  the  riches  of 
his  goodness : 

“  Who  freely  gave  Jesus  Christ  out  of  his  own  bosom  for  us  ;  and 
hath  not  withheld  his  Spirit,  ordinances,  and  ministers,  to  reveal  and 
apply  him  to  us : 

“  Who  engaged  my  heart  upon  this  transcendent  subject,  in  the 
course  of  my  ministry  among  you;  a  subject  which  angels  study 
and  admire,  as  well  as  we : 

“  Who  so  signally  protected  and  overshadowed  our  assembly  in 
those  days  of  trouble  wherein  these  truths  were  delivered  to  you, 
when  you  sat  under  his  shadow  with  great  delight,  and  his  banner 
over  you  was  love : 

“  Who  made  these  meditations  of  Christ  a  strong  support  and 
sweet  relief  to  mine*  now  with  Christ,  and  no  less  to  me,  under  the 
greatest  trials  that  ever  befel  me  in  this  world  : 

“Who  hath  not  left  himself  without  witness  among  us,  blessing 
my  labors  to  the  conversion  and  edification  of  many. 

“  In  testimony  of  a  thankful  heart  for  these  invaluable  mercies,  I 
humbly  and  cheerfully  rear  this  pillar  of  remembrance,  inscribing  it 
with,  Ebenezer,  and  Jehovaii-jireh.” 


*  Probably  his  departed  wife. 


THE  FOUNTAIN  OF  LIFE. 


CHAPTER  I. 

THE  EXCELLENCY  OF  THE  SUBJECT. 

“  For  I  determined  not  to  know  any  thing  among  you ,  save  Jesus 
Christ ,  and  him  crucified .” — 1  Cor.  2 : 2. 

The  former  verse  contains  an  apology  for  the  plain 
and  familiar  manner  of  the  apostle’s  preaching,  which 
was  "  not  with  excellency  of  speech,  or  of  wisdom 
he  studied  not  to  gratify  their  curiosity  with  rhetorical 
strains,  or  philosophical  niceties ;  for  he  says,  I  de¬ 
termined  not  to  know  any  thing  among  you,  save  Jesus 
Christ,  and  him  crucified.” 

"  I  determined  not  to  know.”  The  meaning  is  not, 
that  he  despised  or  contemned  all  other  knowledge  \ 
but  so  far  only  ns  it  might  stand  in  competition  with, 
or  opposition  to  the  knowledge  of  Jesus  Christ.  As  if 
he  had  said,  "  It  is  my  stated,  settled  judgment ;  not  a 
hasty,  inconsiderate  censure,  but  the  result  of  my  most 
serious  inquiries.  After  I  have  well  weighed  the  case, 
viewed  it  exactly  on  every  side,  balanced  all  advantages 
and  disadvantages,  pondered  all  things  that  are  fit  to 
come  into  consideration  about  it  \  this  is  the  issue  and 
final  determination,  that  all  other  knowledge,  how  pro¬ 
fitable,  how  pleasant  soever,  is  not  worthy  to  be  named 
in  comparison  with  the  knowledge  of  Jesus  Christ. 
This,  therefore,  I  resolve  to  make  the  scope  and  end  of 
my  ministry,  and  the  end  regulates  the  means ;  such 
pedantic  toys  and  airy  notions  as  injudicious  ears  af- 

1  * 


10 


THE  FOUNTAIN  OF  LIFE. 


Ch.  1. 


feet,  would  rather  obstruct  than  promote  my  grand 
design  among  you ;  therefore,  wholly  waving  that  way, 
I  applied  myself  to  a  plain,  popular,  unaffected  dialect, 
fitted  rather  to  pierce  the  heart  and  convince  the  con¬ 
science,  than  to  please  the  fancy. 

'  "  I  determined  not  to  know  any  thing, ’ — to  study 
nothing  myself,  to  teach  nothing  to  you,  but  ‘Jesus 
Christ.’  Christ  shall  be  the  centre  to  which  all  the 
lines  of  my  ministry  shall  be  drawn.  I  have  spoken 
and  written  of  many  other  subjects  in  my  sermons  and 
epistles,  but  it  is  all  as  consequent  upon  preaching  and 
making  known  Jesus  Christ :  of  all  the  subjects  in 
the  world,  this  is  the  sweetest  ;  if  there  be  any  thing, 
on  this  side  heaven,  worthy  our  time  and  studies,  this 
is  it.”  Thus  he  magnifies  his  doctrine,  from  the  ex¬ 
cellency  of  its  subject,  accounting  all  other  doctrines 
but  airy  things,  compared  with  this. 

"  Jesus  Christ  and  him  crucified .”  This  topic  he 
singled  out  from  all  the  rest  of  the  excellent  truths  of 
Christ,  on  which  to  spend  the  main  strength  of  his 
ministry :  Christ  as  crucified :  and  the  rather,  because 
hereby  he  would  obviate  the  vulgar  prejudice  raised 
against  him  upon  the  account  of  his  cross ;  for  Christ 
crucified  was  "  to  the  Jews  a  stumbling-block,  and  to 
the  Greeks  foolishness.”  1  Cor.  1 :  23.  This  also  best 
suited  his  end,  to  draw  them  on  to  Christ ;  as  Christ, 
above  all  other  subjects,  so  Christ  crucified  above  all 
things  in  Christ. 

The  manner  in  which  he  discoursed  on  this  trans- 
cendent  subject  to  them,  is  also  remarkable  ;  he  not 
only  preached  Christ  crucified,  but  he  preached  him 
assiduously  and  plainly.  He  preached  Christ  frequently ; 
"  and  whenever  he  preached  of  Christ  crucified,  he 
preached  him  in  a  crucified  style.”  This  is  the  sum  of 
the  words;  to  let  them  know  that  his  spirit  was  intent 
upon  this  subject,  as  if  he  neither  knew  nor  cared  to 


Ch.  1. 


EXCELLENCY  OF  THE  SUBJECT. 


11 


speak  of  any  other.  All  his  sermons  were  so  full  of 
Christ,  that  his  hearers  might  have  thought  he  was  ac¬ 
quainted  with  no  other  doctrine.  Hence, 

No  doctrine  is  more  excellent ,  or  necessary  to  be  preached 
and  studied ,  than  Jesus  Christ ,  and  him  crucified. 

All  other  knowledge,  how  much  soever  it  be  mag¬ 
nified  in  the  world,  is,  and  ought  to  be,  esteemed  but 
dross,  in  comparison  with  the  excellency  of  the  know¬ 
ledge  of  Jesus  Christ.  Phil.  3:8.  "In  whom  are  hid 
all  the  treasures  of  wisdom  and  knowledge.”  Col.  2  :  3. 
Eudoxus  was  so  affected  with  the  glory  of  the  sun,  that 
he  thought  he  was  born  only  to  behold  it :  much  more 
should  a  Christian  judge  himself  born  only  to  behold 
and  delight  in  the  glory  of  the  Lord  Jesus. 

I.  Consider  the  excellency  of  the  knowledge  of  Christ 
in  itself, 

1.  It  is  the  very  marrow  and  kernel  of  all  the  Scrip¬ 
tures;  the  scope  and  centre  of  all  divine  revelations. 
The  ceremonial  law  is  full  of  Christ,  and  all  the  Gospel 
is  full  of  Christ :  the  blessed  lines  of  both  Testaments 
meet  in  him;  and  how  they  both  harmonize,  and  sweetly 
concentre  in  Jesus  Christ,  it  is  the  chief  scope  of  the 
excellent  epistle  to  the  Hebrews  to  unfold ;  for  we  may 
call  that  epistle  the  sweet  harmony  of  both  Testaments. 
This  argues  the  unspeakable  excellency  of  this  doc¬ 
trine,  the  knowledge  whereof  must  needs,  therefore,  be 
a  key  to  unlock  the  greatest  part  of  the  sacred  Scrip¬ 
tures.  For  it  is  in  the  understanding  of  Scripture, 
much  as  in  the  knowledge  of  logic  and  philosophy :  if 
a  scholar  once  come  to  understand  the  foundation-prin¬ 
ciple,  upon  which,  as  upon  its  hinge,  the  controversy 
turns,  the  true  knowledge  of  that  principle  shall  carry 
him  through  the  whole  controversy,  and  furnish  him 
with  a  solution  to  every  argument.  Even  so  the  right 
knowledge  of  Jesus  Christ,  like  a  clue,  leads  you  through 
the  whole  labyrinth  of  the  Scriptures. 


12 


THE  FOUNTAIN  OF  LIFE. 


Ch.  1. 


2.  The  knowledge  of  Jesus  Christ  is  a  fundamental 
knowledge  ;  and  foundations  are  most  useful,  though 
least  seen. 

It  is  fundamental  to  all  graces ;  they  all  begin  in  know¬ 
ledge.  "The  new  man  is  renewed  in  knowledge.”  Col. 
3  :  10.  As  the  old,  so  the  new  creation  begins  in  light ; 
the  opening  of  the  eyes  is  the  first  work  of  the  Spirit : 
and  as  the  beginnings  of  grace,  so  all  its  growth  de¬ 
pends  upon  this  increasing  knowledge ;  "  But  grow  in 
grace,  and  in  the  knowledge  of  our  Lord  and  Saviour  ” 
2  Pet.  3:18.  See  how  these  two,  grace  and  knowledge, 
keep  equal  pace  in  the  soul  of  a  Christian ;  in  what  de¬ 
gree  the  one  increases,  the  other  increases  also. 

It  is  fundamental  to  all  duties.  The  duties,  as  well  as  the 
graces  of  all  Christians,  are  all  founded  in  the  knowledge 
of  Christ.  Must  a  Christian  believe  1  that  he  can  never 
do  without  the  knowledge  of  Christ :  faith  is  so  much 
dependent  on  his  knowledge,  that  it  is  denominated  by 
it,  "By  his  knowledge  shall  my  righteous  servant  justify 
many,”  Isa.  53  :  11 ;  and  hence,  John,  6  :  40,  seeing  and 
believing  are  made  the  same  thing.  Would  a  man  ex¬ 
ercise  hope  in  God  1  that  he  can  never  do  without  the 
knowledge  of  Christ,  for  he  is  the  author  of  that  hope, 
1  Pet.  1 :  3  j  he  is  also  its  object,  Heb.  6 :  19,  its  ground¬ 
work  and  support.  Col.  1  :  27.  And  as  you  cannot  be¬ 
lieve  or  hope,  so  neither  can  you  pray  acceptably  with¬ 
out  a  competent  degree  of  this  knowledge.  The  very 
heathen  could  say,  "  Men  must  not  speak  of  God  with¬ 
out  light.”  The  true  way  of  conversing  with,  and 
enjoying  God  in  prayer,  is  by  acting  faith  on  him 
through  a  Mediator.  Oh,  then,  how  indispensable  is 
the  knowledge  of  Christ  to  all  wrho  address  themselves 
to  God  in  any  duty ! 

It  is  fundamental  to  all  comforts:  all  the  comforts  of 
believers  are  streams  from  this  fountain.  Jesus  Christ 
is  the  very  object  of  a  believer’s  joy;  "We  rejoice  in 


Ch.  1. 


EXCELLENCY  OF  THE  SUBJECT 


13 


Christ  Jesus.”  Phil.  3 :  3.  Take  away  the  knowledge 
of  Christ,  and  Christians  would  be  the  most  sad  and 
melancholy  beings  in  the  world :  again,  let  Christ  but 
manifest  himself,  and  dart  the  beams  of  his  light  into 
their  souls,  it  will  make  them  kiss  the  stake,  sing  in  the 
flames,  and  shout  in  the  pangs  of  death,  as  men  that 
divide  the  spoil. 

This  knowledge  is  fundamental  to  the  eternal  happi¬ 
ness  of  souls :  as  we  can  perform  no  duty,  enjoy  no 
comfort,  so  neither  can  we  be  saved  without  it,  n  This 
is  life  eternal,  that  they  might  know  thee  the  only  true 
God,  and  Jesus  Christ,  whom  thou  hast  sent.”  John,  17 : 
3.  And  if  it  be  life  eternal  to  know  Christ,  then  it  is 
eternal  damnation  to  be  ignorant  of  Christ :  as  Christ  is 
the  door  that  opens  heaven,  so  knowledge  is  the  key 
that  opens  Christ.  The  excellent  gifts  and  renowned 
parts  of  the  moral  heathen,  though  they  purchased  to 
them  great  esteem  and  honor  among  men,  yet  left 
them  in  a  state  of  perdition,  because  of  this  great  de¬ 
fect,  that  they  were  ignorant  of  Christ.  1  Cor.  1  :  21. 

3.  The  knowledge  of  Christ  is  profound  and  large: 
all  other  sciences  are  but  shadows;  this  is  a  boundless, 
bottomless  ocean ;  no  creature  hath  a  line  long  enough 
to  fathom  the  depth  of  it;  there  is  height,  length,  depth, 
and  breadth  ascribed  to  it,  Eph.  3  :  18  ;  yea,  it  passeth 
knowledge.  There  is  a  manifold  wisdom  of  God  in 
Christ.  Eph.  3  :  10.  It  is  indeed  simple,  pure,  and  un¬ 
mixed  with  any  thing  but  itself,  yet  it  is  manifold  in 
degrees,  kinds,  and  administrations.  Though  some¬ 
thing  of  Christ  be  unfolded  in  one  age,  and  something 
in  another,  yet  eternity  itself  cannot  fully  unfold  him. 
I  see  something,  said  Luther,  which  blessed  Augustine 
saw  not;  and  those  that  come  after  me,  will  see  that 
which  I  see  not.  It  is  in  the  studying  of  Christ,  as  in 
the  planting  of  a  new-discovered  country;  at  first  men 
sit  down  by  the  sea-side,  upon  the  skirts  and  borders 


14 


THE  FOUNTAIN  OF  LIFE. 


Ch  1 


of  the  land,  and  there  they  dwell ;  but  by  degrees  they 
search  further  and  further  into  the  heart  of  the  country. 
Ah,  the  best  of  us  are  yet  but  upon  the  borders  of  this 
vast  continent ! 

4.  The  study  of  Jesus  Christ  is  the  most  noble  subject 
that  ever  a  soul  spent  itself  upon.  The  angels  study 
this  doctrine,  and  stoop  down  to  look  into  this  deep 
abyss.  What  are  the  truths  discovered  in  Christ,  but 
the  very  secrets  that  from  eternity  lay  hid  in  the  bosom 
of  God Eph.  3  :  8,  9.  God’s  heart  is  opened  to  men 
in  Christ,  John,  1  :  18;  this  makes  the  Gospel  such  a 
glorious  dispensation,  because  Christ  is  so  gloriously 
revealed  therein,  2  Cor.  3:9;  and  the  studying  of 
Christ  in  the  Gospel,  stamps  such  a  heavenly  glory 
upon  the  contemplating  soul.  Verse  18. 

5.  It  is  the  most  sweet  and  comfortable  knowledge. 
To  be  studying  Jesus  Christ,  what  is  it  but  to  be  digging 
among  all  the  veins  and  springs  of  comfort  1  and  the 
deeper  you  dig,  the  more  do  these  springs  flow  upon 
you.  How  are  hearts  enraptured  with  the  discoveries 
of  Christ  in  the  Gospel!  what  ecstasies,  meltings,  trans¬ 
ports,  do  gracious  souls  meet  there  ! 

II.  Let  us  compare  this  knowledge  with  all  other 
knowledge. 

1.  All  other  knowledge  is  natural,  but  this  wholly 
supernatural ,  "No  man  knoweth  the  Son,  but  the 
Father;  neither  knoweth  any  the  Father,  save  the  Son, 
and  he  to  whomsoever  the  Son  will  reveal  him.”  Matt. 
11  :  27.  The  wisest  heathen  could  never  make  a  dis¬ 
covery  of  Christ  by  their  deepest  searches  into  nature ; 
the  most  eagle-eyed  philosophers  were  but  children  in 
knowledge,  compared  with  the  most  illiterate  Christians. 

2.  Other  knowledge  is  unattainable  by  many.  All 
the  helps  and  means  in  the  world  would  never  enable 
some  Christians  to  attain  the  learned  arts  and  languages; 
men  of  the  brightest  parts  are  most  excellent  in  these ; 


Ch.  1. 


EXCELLENCY  OF  THE  SUBJECT. 


15 


but  here  is  the  mystery  and  excellency  of  the  know¬ 
ledge  of  Christ,  that  men  of  most  blunt,  dull,  and  con¬ 
temptible  parts  attain,  through  the  teaching  of  the  Spirit, 
to  this  knowledge,  in  which  the  more  acute  and  inge¬ 
nious  are  utterly  blind:  "I  thank  thee,  0  Father,  Lord 
of  heaven  and  earth,  because  thou  hast  hid  these  things 
from  the  wise  and  prudent,  and  hast  revealed  them  unto 
babes.”  Matt.  11  :  25.  "Ye  see  your  calling,  brethren, 
how  that  not  many  wise  men  after  the  flesh,  not  many 
mighty,  not  many  noble,  are  called :  but  God  hath  chosen 
the  foolish  things  of  the  world  to  confound  the  wise.” 
1  Cor.  1  :  26,  27. 

3.  Other  knowledge,  though  you  should  attain  the 
highest  degree  of  it,  would  never  bring  you  to  heaven , 
the  principal  thing,  namely  Christ,  being  wanting.  Other 
knowledge  is  also  defective,  in  the  purity  of  its  nature : 
the  learned  heathens  grew  vain  in  their  imaginations, 
Rom.  1:21;  and  in  its  efficacy  and  influence  on  the 
heart  and  life :  they  held  the  truth  in  unrighteous¬ 
ness  :  their  lusts  were  stronger  than  their  light,  Rom.  1  : 
18.  But  this  knowledge  has  most  powerful  influences, 
changing  souls  into  its  own  image,  2  Cor.  3  :  18,  and  so 
proves  a  saving  knowledge  unto  men.  1  Tim.  2  :  4. 

Inference  1.  The  sufficiency  of  the  doctrine  of  Christ, 
to  make  men  wise  unto  salvation.  Paul  desired  to  know 
nothing  else  ;  and,  indeed,  nothing  else  is  of  absolute 
necessity  to  be  known.  A  little  of  this  knowledge,  if 
saving  and  effectual  upon  thy  heart,  will  do  the  soul 
more  service  than  all  the  vain  speculation  and  pro¬ 
found  parts  in  which  others  so  much  glory.  Poor 
Christian,  be  not  dejected,  because  thou  seest  thyself 
outstript  and  excelled  by  so  many  in  other  parts  of 
knowledge  ;  if  thou  know  Jesus  Christ,  thou  knowest 
enough  to  comfort  and  save  thy  soul.  Many  learned 
philosophers  are  now  in  hell,  and  many  illiterate  Chris¬ 
tians  in  heaven. 


16 


THE  FOUNTAIN  OF  LIFE. 


Ch.  1 


2.  If  there  be  such  excellency  in  the  knowledge  of 
Christ*  let  it  humble  all ,  both  saints  and  sinners,  that 
we  have  no  more  of  this  clear  and  effectual  knowledge 
in  us,  notwithstanding  the  excellent  advantages  we  have 
had  for  it.  Sinners,  concerning  you  I  may  sigh,  and  say 
with  the  apostle,  "  Some  have  not  the  knowledge  of 
Christ  j  I  speak  this  to  your  shame.”  1  Cor.  15  :  34. 
This,  oh!  this  is  the  condemnation.  And  even  for  you 
that  are  enlightened  in  this  knowledge,  how  little  do 
you  know  of  Jesus  Christ,  in  comparison  of  what  you 
might  have  known  of  him !  What  a  shame  is  it,  that 
you  should  need  to  be  taught  the  very  first  truths, 
"  when  for  the  time  you  might  have  been  teachers  of 
others!”  Heb.  5  :  12-14.  "That  your  ministers  cannot 
speak  unto  you  as  spiritual,  but  as  unto  carnal,  even  as 
unto  babes  in  Christ.”  1  Cor.  3  :  1,  2.  Oh,  how  much 
time  is  spent  in  other  studies,  in  frivolous  reading,  vain 
discourse,  worldly  employments !  how  little  in  the  search 
and  study  of  Jesus  Christ! 

3.  How  sad  is  their  condition  that  have  a  knowledge 
of  Christ,  and  yet  as  to  themselves  it  had  been  better 
they  had  never  had  it!  Many  there  be  that  content 
themselves  with  a  merely  speculative,  ineffectual,  know¬ 
ledge  of  him:  of  such  the  apostle  says,  "It  had  been 
better  for  them  not  to  have  known.”  2  Pet.  2  :  21.  It 
serves  only  to  aggravate  their  sin  and  misery ;  for 
though  it  be  not  enough  to  save  them,  yet  it  puts  some 
weak  restraints  upon  sin,  which  their  impetuous  lusts 
breaking  down,  they  are  thereby  exposed  to  a  greater 
damnation. 

4.  This  may  inform  us  by  what  rule  to  judge  both 
ministers  and  doctrine.  Certainly  that  is  the  highest 
commendation  of  a  minister,  to  be  "an  able  minister  of 
the  new  testament ;  not  of  the  letter,  but  of  the  spirit.” 
2  Cor.  3  :  6.  He  is  the  best  preacher,  that  can  in  the 
most  lively  and  powerful  manner  display  Jesus  Christ 


Ch.  1. 


EXCELLENCY  OF  THE  SUBJECT. 


17 


before  the  people,  evidently  setting  him  forth  as  cru¬ 
cified  among  them ;  and  that  is  the  best  sermon  which 
is  most  full  of  Christ,  not  of  rhetorical  art.  I  know 
that  a  holy  dialect  well  becometh  Christ’s  ministers ; 
they  should  not  be  rude  and  careless  in  language  or 
method  $  but  surely  the  excellency  of  a  sermon  lies  not 
in  that,  but  in  the  plainest  exhibition  and  liveliest  appli¬ 
cation  of  Jesus  Christ. 

5.  Let  all  that  mind  the  honor  of  religion,  or  the 
peace  and  comfort  of  their  own  souls,  wholly  apply 
themselves  to  the  study  of  Jesus  Christ,  and  him  crucified. 
Wherefore  spend  we  ourselves  upon  other  studies,  when 
all  excellency,  sweetness,  and  desirableness  is  centred 
in  this  one  1  Jesus  Christ  is  fairer  than  the  children  of 
men,  the  chiefest  among  ten  thousands,  "as  the  apple- 
tree  among  the  trees  of  the  wood.”  Cant.  2  :  3.  Those 
things  which  singly  most  delight  the  souls  of  men,  are 
all  found  conjoined  in  Christ.  Oh  what  a  blessed  Christ 
is  this!  whom  to  know  is  eternal  life.  From  the  know¬ 
ledge  of  Jesus  Christ  do  bud  forth  all  the  fruits  of  com¬ 
fort,  and  that  for  all  seasons  and  conditions.  Hence  he 
is  represented  by  "the  tree  of  life,  which  bears  twelve 
manner  of  fruits,  and  yields  its  fruit  every  month ;  and 
the  leaves  of  the  tree  are  for  the  healing  of  the  nations.” 
Eev.  22  :  2.  In  him  souls  have  all  necessaries  for  food 
and  medicine  ,*  and  all  varieties  of  fruits, — twelve  manner 
of  fruits ;  a  distinct  sweetness  in  each  and  every  attri¬ 
bute,  promise,  ordinance.  In  him  are  these  fruits  at  all 
times,  fruits  every  month ;  winter  fruits  as  well  as 
summer  fruits.  Oh  then  study  Christ,  study  to  know 
him  more  extensively.  There  are  many  excellent  things 
in  Christ,  which  the  most  eagle-eyed  believer  has  not 
yet  seen  :  ah  !  it  is  a  pity  that  any  thing  of  Christ  should 
lie  hid  from  his  people.  Study  to  know  Christ  more  in¬ 
tensely,  to  get  the  experimental  taste  and  lively  power 
of  his  knowledge  upon  your  heart  and  affections  :  this  is 


18 


THE  FOUNTAIN  OF  LIFE. 


Ch.  1. 


the  knowledge  that  carries  all  the  sweetness  and  comfort 
in  it.  Christian,  I  dare  appeal  to  thy  experience,  whether 
the  enjoyment  of  Jesus  Christ,  in  ordinances  and  duties, 
has  not  a  higher  and  sweeter  relish  than  any  created 
enjoyment  thou  didst  ever  taste  in  this  world  1  Oh  then 
separate,  devote,  and  wholly  give  thyself,  thy  time,  thy 
strength  to  this  most  sweet,  transcendent  study. 

6.  Let  me  close  the  whole  with  a  double  caution  :  one 
to  ourselves,  who  by  our  calling  and  profession  are 
the  ministers  of  Christ ;  another  to  those  that  sit  under 
the  doctrine  of  Christ  daily. 

As  to  ministers :  if  this  doctrine  be  the  most  excellent, 
necessary,  fundamental,  profound,  noble,  and  comfort¬ 
able  doctrine,  let  us  then  take  heed  lest,  while  we  study 
to  be  exact  in  other  things,  we  be  found  ignorant  in  this. 
Ye  know  it  is  ignominious,  by  the  common  suffrage  of  the 
civilized  world,  for  any  man  to  be  unacquainted  with  his 
own  calling,  or  not  attend  to  the  proper  business  of  it : 
it  is  our  calling,  as  the  Bridegroom’s  friends,  to  woo 
and  win  souls  to  Christ,  to  set  him  forth  to  the  people 
as  crucified  among  them,  Gal.  3  :  1 ;  to  present  him  in 
all  his  attractive  excellencies,  that  all  hearts  may  be 
ravished  with  his  beauty,  and  charmed  into  his  arms  by 
love :  we  must  also  be  able  to  defend  the  truths  of  Christ 
against  undermining  heretics,  to  instil  his  knowledge 
into  the  ignorant,  to  answer  the  cases  and  scruples  of 
poor  doubting  Christians.  How  many  intricate  knots 
have  we  to  untie !  What  pains,  what  skill  is  requisite 
for  such  as  are  employed  about  our  work!  And  shall 
we  spend  our  precious  time  in  frivolous  controversies, 
philosophical  niceties,  dry  and  barren  scholastic  no¬ 
tions  'l  Shall  we  study  every  thing  but  Christ  1  revolve 
all  volumes  but  the  sacred  one  \  What  is  observed  eveu 
of  Bellarmine,  that  he  turned  with  loathing  from  school 
divinity,  because  it  wanted  the  sweet  savor  of  piety, 
may  be  a  reproof  to  many  among  us,  who  are  often  too 


Ch.  1. 


EXCELLENCY  OF  THE  SUBJECT. 


19 


much  in  love  with  worse  employment  than  what  he  was 
said  to  loathe.  Oh  let  the  knowledge  of  Christ  dwell 
in  us  richly. 

Let  us  see  that  our  knowledge  of  Christ  is  not  a 
powerless,  barren,  ineffectual  knowledge.  Oh,  that,  in 
its  passage  from  our  understanding  to  our  lips,  it  might 
powerfully  melt,  sweeten,  and  relish  our  hearts!  Re¬ 
member,  brethren,  a  holy  calling  never  saved  any  man, 
without  a  holy  heart ;  if  our  tongues  only  be  sanctified, 
our  whole  man  must  be  condemned.  Oh  let  the  keepers 
of  the  vineyard  look  to,  and  keep  their  own  vineyard ! 
we  have  a  heaven  to  win  or  lose,  as  well  as  others. 

Let  us  take  heed  that  we  withhold  not  our  knowledge 
of  Christ  in  unrighteousness  from  the  people.  Oh  that 
our  lips  may  disperse  knowledge  and  feed  many.  Re¬ 
member,  I  beseech  you,  the  relations  wherein  you  stand, 
and  the  obligations  resulting  thence  :  remember  the 
great  Shepherd  gave  himself  for,  and  gave  you  to  the 
flock.  Your  time,  your  gifts,  are  not  yours,  but  God’s. 
Remember  the  pinching  wants  of  souls  who  are  perish¬ 
ing  for  want  of  Christ !  Did  Christ  not  think  it  too 
much  to  sweat  blood,  yea,  to  die  for  them  1  and  shall 
we  think  it  much  to  watch,  study,  preach,  pray,  and 
do  what  we  can  for  their  salvation  1  Oh  let  the  same 
mind  be  in  you  which  was  also  in  Christ. 

As  to  the  people  that  sit  under  the  doctrine  of  Christ 
daily,  and  have  the  light  of  his  knowledge  shining  round 
about  them  :  take  heed  ye  do  not  reject  and  despise  this 
light.  This  may  be  done  by  neglecting  the  means  of 
knowledge.  Surely,  if  you  thus  reject  knowledge,  God 
will  reject  you.  Hos.  4:6.  It  is  a  despising  of  the  rich¬ 
est  gift  that  ever  Christ  gave  to  the  church ;  and  how¬ 
ever  it  be  a  contempt  and  slight  that  begins  low,  and 
seems  only  to  vent  itself  upon  foibles,  such  as  the  arti¬ 
ficial  tones  and  gestures  of  speakers,  yet,  believe  it,  it 
is  a  daring  sin,  that  flies  higher  than  you  are  aware  ; 


20 


THE  FOUNTAIN  OF  LIFE. 


Ch.  1. 


"  He  that  despiseth  you,  despiseth  me  ;  and  he  that 
despiseth  me,  despiseth  Him  that  sent  me.”  Luke,  10  :  16t 
You  despise  the  knowledge  of  Christ  when  you  despise 
the  directions  and  loving  constraints  of  that  knowledge  ; 
when  you  refuse  to  be  guided  by  your  knowledge. 
Your  light  and  your  lusts  contest  and  struggle  within 
you  ,*  oh  it  is  sad  when  your  lusts  master  your  light ! 
You  sin  not  as  the  heathen  sin,  who  know  not  God  ;  but 
when  you  sin,  you  wound  your  own  consciences  and 
offer  violence  to  your  own  convictions.  And  what  sad 
work  will  this  make  in  your  souls  !  How  soon  will  it  lay 
your  consciences  waste  ! 

Take  heed  also  that  you  rest  not  satisfied  with  that 
knowledge  of  Christ  you  have  attained,  but  go  on  to 
'perfection.  It  is  the  pride  and  ignorance  of  many  pro¬ 
fessors,  when  they  have  got  a  few  raw  and  indigested 
notions,  to  swell  with  self-conceit  of  their  excellent  at¬ 
tainments.  And  it  is  the  sin,  even  of  the  best  of  saints, 
when  they  see  how  deep  the  knowledge  of  Christ  lies, 
and  what  pains  they  must  take  to  dig  for  it,  to  throw 
by  the  shovel  of  duty,  and  cry,  Dig  we  cannot.  To 
your  work,  Christians,  to  your  work.  Let  not  your  can¬ 
dle  go  out :  devote  yourselves  to  this  study  ;  cherish 
the  blessed  communications  of  light  and  grace  from  on 
high ;  and  count  all  things  but  dross  in  comparison 
with  that  excellency  which  is  in  the  knowledge  of  Je¬ 
sus  Christ. 


Ch.  2. 


Christ’s  primeval  glory. 


21 


CHAPTER  II. 

CHRIST  IN  HIS  ESSENTIAL  AND  PRIMEVAL*  GLORY. 


t:  Then  I  was  by  him ,  as  one  brought  up  with  him :  and  I  teas  daily  hid 
delight ,  rejoicing  always  before  him.”  — Prov.  8  : 30. 

These  words  are  a  part  of  that  excellent  commenda¬ 
tion  of  Wisdom ,  by  which  in  this  book  Solomon  intends 
two  things  :  first,  grace  or  holiness;  "Wisdom  is  the 
principal  thing,”  Prov.  4:7;  secondly,  Jesus  Christ 
the  fountain  of  that  grace  :  and,  as  the  former  is  re¬ 
nowned  for  its  excellency,  Job,  28  :  14,  15,  so  is  the  lat¬ 
ter,  in  this  context,  wherein  the  Spirit  of  God  describes 
the  most  blessed  state  of  Jesus  Christ,  the  Wisdom  of 
the  Father,  from  those  eternal  delights  he  had  with  his 
Father  before  his  assumption  of  our  nature  :  "  Then 
was  I  by  him,  as  one  brought  up  with  him  :  and  I  was 
daily  his  delight,  rejoicing  always  before  him.”  That 
eternity  was  wholly  swallowed  up  in  unspeakable  de¬ 
lights  and  pleasures.  The  Father  and  Son  delighted  one 
in  another  (from  which  delights  the  Spirit  is  not  here 
excluded)  without  communicating  their  joy  to  any 
other ;  for  no  creature  then  existed,  save  in  the  mind 
of  God.  Verse  30. 

”  Then  was  I  by  him,  as  one  brought  up  with  him 
in  his  very  bosom.  "  The  only-begotten  Son  ”  was  "  in 
the  bosom  of  the  Father,”  John,  1  :  18  ;  an  expression 
of  the  greatest  dearness  and  intimacy,  as  if  he  had 
said,  wrapt  up  in  the  very  soul  of  his  Father — embo¬ 
somed  in  God. 

"  I  was  daily  his  delight,  rejoicing  always  before 
him.”  These  delights  of  the  Father  and  the  Son  one  in 
the  other,  knew  not  a  moment’s  interruption  or  diminu- 


22 


THE  FOUNTAIN  OF  LIFE. 


Ch.  2. 


tion.  Thus  did  these  great  and  glorious  persons  mutu¬ 
ally  communicate  their  fullest  pleasure  and  delight,  each 
into  the  heart  of  the  other  :  they  lay,  as  it  were,  em¬ 
bosomed  in  one  another,  entertaining  themselves  with 
delights  and  pleasures  ineffable  and  inconceivable. 
Hence  we  observe, 

The  state  of  Jesus  Christ  before  his  incarnation  was  that 
of  the  highest  and  most  unspeakable  delight  and  plea¬ 
sure  in  the  enjoyment  of  his  Father. 

As  he  was  "  in  the  bosom  of  the  Father,”  John,  1  : 
18,  the  posture  of  dearest  love,  John,  13  :  23  j  so  in 
Isaiah,  42  :  1,  the  Father  calls  him  "  Mine  elect,  in  whom 
my  soul  delighteth  ;”  and  he  is  said,  in  this  state,  to  be 
rich,  2  Cor.  8:9;  and  to  be  equal  with  God,”  and 
"  in  the  form  of  God  Phil.  2:6;  that  is,  to  have  all 
the  glory  and  ensigns  of  the  majesty  of  God ;  and  the 
riches  which  the  apostle  speaks  of,  was  no  less  than  all 
that  God  the  Father  hath ;  "  All  that  the  Father  hath  is 
mine,”  John,  16  :  15 ;  and  what  he  now  hath  in  his  ex¬ 
alted  state  is  the  same  that  he  had  before  his  humilia¬ 
tion.  John,  17  :  5.  Now  to  portray  (as  we  are  able)  the 
unspeakable  felicity  of  that  original  state  of  Christ : 

I.  Let  us  consider  that  state  negatively,  by  removing 
from  it  all  the  degrees  of  debasement  and  sorrow  in¬ 
volved  in  his  incarnation. 

1.  He  was  not  then  abased  to  the  condition  of  a  crea¬ 
ture,  which  was  a  low  step  indeed;  for  by  this,  saith  the 
apostle,  "  he  made  himself  of  no  reputation,”  Phil.  2  : 
7 ;  it  emptied  him  of  his  glory.  For  God  to  be  made 
man,  is  such  an  abasement  as  none  can  express  ;  but  not 
only  to  appear  in  true  flesh,  but  also  "  in  the  likeness 
of  sinful  flesh,”  Rom.  8  :  3,  oh,  what  is  this  ! 

2.  Christ  was  not  under  the  law  in  this  state.  It  was 
no  disparagement  to  Adam  in  the  state  of  innocency, 
or  to  angels  in  their  state  of  glory,  to  be  under  law  to 
God  ;  but  it  was  an  inconceivable  abasement  to  the  ab 


Ch.  2. 


Christ’s  primeval  glory. 


23 


solute  independent  Being  to  come  under  law;  yea,  not 
only  under  the  obedience,  but  also  under  the  maledic¬ 
tion  and  curse  of  the  law :  "  But  when  the  fullness  of 
time  was  come,  God  sent  forth  his  Son,  made  of  a  wo 
man,  made  under  the  law.”  Gal.  4  :  4. 

3.  In  this  state  he  was  not  liable  to  any  of  those  sor« 
rowful  consequences  and  attendants  of  that  frail  and  fee¬ 
ble  state  of  humanity  which  he  afterwards  assumed. 
There  was  no  sorrowing  or  sighing  in  that  bosom  where 
he  lay,  though  afterwards  he  became  "  a  man  of  sor¬ 
rows  and  acquainted  with  grief.”  Isa.  53  :  3.  ”  A  man 
of  sorrows,”  as  if  he  had  been  constituted  and  made  up 
of  pure  and  unmixed  sorrows ;  every  day  conversing 
with  griefs,  as  with  his  intimate  companions  and  ac¬ 
quaintance.  He  was  never  pinched  with  poverty  and 
want  while  he  continued  in  that  bosom,  as  he  was  after¬ 
wards,  when  he  said,  "  The  foxes  have  holes,  and  the 
birds  of  the  air  have  nests,  but  the  Son  of  man  hath  not 
where  to  lay  his  head.”  Matt.  8  :  20.  Ah  !  blessed  Je¬ 
sus  !  thou  neededst  not  to  have  wanted  a  place  to  lay 
thy  head,  hadst  thou  not  left  that  bosom  for  my  sake. 
He  never  underwent  reproach  and  shame  in  that  bosom  : 
there  was  nothing  but  glory  and  honor  reflected  upon 
him  by  his  Father,  though  afterwards  "  he  was  despised 
and  rejected  of  men.”  Isaiah,  53  :  3.  His  Father  never 
looked  upon  him  without  smiles  and  love,  delight  and 
joy,  though  afterwards  he  became  a  reproach  of  men, 
and  despised  of  the  people.  Psa.  22  :  6.  While  he  lay 
in  that  bosom  of  peace  and  love,  he  never  knew  what  it 
was  to  be  assaulted  with  temptations,  to  be  besieged  by 
unclean  spirits,  as  he  did  afterwards  :  "  Then  was  Jesus 
fed  up  of  the  Spirit  into  the  wilderness  to  be  tempted 
of  the  devil.”  Matt.  4:1.  It  was  for  our  sakes  that  he 
submitted  to  those  exercises  of  spirit,  to  be  in  all 
points  tempted  like  as  we  are,”  Heb.  4  :  15,  that  he 
might  be  unto  us  ”  a  merciful  and  faithful  High  Priest.” 


24 


THE  FOUNTAIN  OF  LIFE. 


Ch  2. 


Heb.  2  :  17.  He  was  never  sensible  of  pains  and  tortures 
in  soul  or  body,  though  afterwards  he  groaned  and  sweat 
under  them.  Isa.  53  :  5.  The  Lord  embraced  him  from 
eternity,  but  never  wounded  him  till  he  stood  in  our 
place  and  room.  There  were  no  hidings  or  withdraw- 
ings  of  his  Father  from  him;  there  was  not  a  cloud 
from  eternity  upon  the  face  of  God,  till  Jesus  Christ 
had  left  that  bosom.  It  was  anew  thing  to  Christ  to  cry, 
"  My  God,  my  God,  why  hast  thou  forsaken  me  V’  Matt. 
27  :  46.  There  were  never  any  impressions  of  his  Fa¬ 
ther’s  wrath  upon  him,  as  there  were  afterwards  :  God 
never  delivered  such  a  bitter  cup  into  his  hands  before, 
as  that.  Matt.  26  :  39.  There  was  no  death,  to  which  he 
was  subject,  in  that  bosom.  All  these  things  were  new 
to  Christ ;  he  was  above  them  all,  till,  for  our  sakes,  he 
voluntarily  subjected  himself  unto  them. 

II.  Let  us  consider  Christ’s  primeval  state  positively , 
and  guess  (for  indeed  we  can  but  guess)  at  the  glory 
of  it. 

1.  We  cannot  but  conceive  it  to  be  a  state  of  match¬ 
less  happiness ,  if  we  consider  the  persons  enjoying  and 
delighting  in  each  other:  he  was  with  God,  John,  1  :  1, 
God,  the  fountain,  ocean,  and  centre  of  all  delights  and 
joys  ;  "  In  thy  presence  is  fulness  of  joy.”  Psa.  16  :  11. 
To  be  wrapt  up  in  the  soul  and  bosom  of  all  delights, 
as  Christ  was,  must  needs  be  a  state  of  bliss  transcend- 
ing  apprehension. 

2.  Consider  the  intimacy,  dearness,  yea,  oneness  of 
those  great  Persons ;  and  the  nearer  the  union  the 
sweeter  the  communion.  Now  Jesus  Christ  was  not 
only  near  and  dear  to  God,  but  one  with  him :  ”  I  and 
my  Father  are  one,”  John,  10  :  30 ;  one  in  nature,  will, 
love,  and  delight.  There  is  indeed  a  moral  union  of 
souls  among  men  by  love,  but  this  was  a  natural  one¬ 
ness  :  no  child  is  so  one  with  his  father,  no  husband  so 
one  with  the  wife  of  his  bosom,  no  friend  so  one  with 


Ch.  2. 


Christ’s  primeval  glory. 


25 


his  friend,  no  soul  so  one  with  its  body,  as  Jesiio  Christ 
and  his  Father  were  one.  Oh  what  matchless  delights 
must  necessarily  flow  from  such  a  blessed  union! 

3.  Consider  again  the  purity  of  that  delight  with 
which  the  blessed  Father  and  Son  embraced  each 
other.  The  best  of  creature  delights  are  mixed,  de¬ 
based,  and  alloyed ;  if  there  be  something  engaging 
and  delightful,  there  is  also  something  cloying  and  dis¬ 
tasteful.  The  purer  any  delight  is,  the  more  excellent. 
Now,  there  are  no  crystal  streams  flowing  so  purely 
from  the  fountain,  no  beams  of  light  so  unmixed  from 
the  sun,  as  the  loves  and  delights  of  these  holy  and 
glorious  persons  were:  the  holy,  holy,  holy  Father  em¬ 
braced  the  thrice  holy  Son  with  a  most  holy  delight 
and  love. 

4.  Consider  the  constancy  of  this  delight ;  it  was  from 
everlasting,  as  in  verse  23,  and  from  eternity ;  it  never 
suffered  one  moment’s  interruption.  The  overflowing 
fountain  of  God’s  delight  and  love  never  stopped  its 
course,  never  ebbed:  "I  was  daily  his  delight,  rejoicing 
always  before  him.” 

III.  Let  us  consider  the  glory  of  that  state  compara¬ 
tively  either  with  the  choicest  delights  that  one  creature 
takes  in  another,  or  that  God  takes  in  the  creature,  or 
that  the  creatures  take  in  God.  Measure  these  im¬ 
mense  delights,  between  the  Father  and  his  Son,  by 
either  of  these  lines,  and  you  shall  find  them  infinitely 
short. 

1.  The  delight  that  creatures  take  in  each  other,  is 
sometimes  a  great  delight ;  such  was  Jacob’s  delight  in 
Benjamin,  whose  life  is  said  to  be  "  bound  up  in  the 
lad’s  life,”  Gen.  44  :  30,  a  dear  and  high  expression  ; 
such  was  that  of  Jonathan  in  David,  whose  soul  was 
knit  with  his  soul,  "  he  loved  him  as  his  own  soul,” 
1  Sam.  18  :  1 ;  and  such  is  the  delight  of  one  friend  in 
another ;  there  is  a  friend  that  is  as  a  man’s  own  soul, 

Fountain.  O 


26 


THE  FOUNTAIN  OF  LIFE. 


Ch.  2 


Deut.  13  :  6.  Yet  all  this  is  but  creature  delight,  and 
can  in  no  particular  equal  the  delights  between  the 
Father  and  the  Son ;  for  this  is  but  a  finite  delight,  ac¬ 
cording  to  the  measure  and  abilities  of  creatures,  but 
that  is  infinite,  suitable  to  the  infinite  perfection  of  the 
Divine  Being.  This  is  always  mixed,  that  perfectly 
pure. 

2.  It  is  confessed  that  God  takes  great  delight  in 
some  creatures.  The  Lord  takes  pleasure  in  his  saints, 
he  rejoices  over  them  with  singing ;  and  resteth  in  his 
love.  Zeph.  3  :  17 ;  Isa.  62  :  5.  But  yet  there  is  a  great 
difference  between  his  delight  in  creatures,  and  his  de¬ 
lights  in  Christ ;  for  all  his  delight  in  the  saints  is 
secondary,  and  for  Christ’s  sake ;  but  his  delights  in 
Christ  are  primary,  and  for  his  own  sake.  We  are  ac¬ 
cepted  in  the  Beloved,  Eph.  1  :  6  ;  he  is  beloved,  and 
accepted  for  himself. 

3.  The  delight  that  the  best  of  creatures  take  in  God 
and  Christ,  it  must  be  confessed,  is  a  choice  delight ; 
and  that  is  a  transcendent  love,  with  which  they  love 
and  delight  in  him;  "Whom  have  I  in  heaven  but  thee  \ 
and  there  is  none  upon  earth  that  I  desire  beside 
thee.”  Psa.  73  :  25.  But  surely  our  delight  in  God  is 
no  perfect  rule  by  which  to  measure  his  delight  in 
Christ ;  for  our  love  to  God,  at  best,  is  still  imperfect : 
that  is  the  burden  and  constant  complaint  of  saints;  but 
this  is  perfect :  ours  is  inconstant,  ebbing  and  flowing, 
but  this  is  constant.  So  then,  the  condition  and  state 
of  Jesus  Christ  before  his  incarnation,  was  a  state  of 
the  highest  and  matchless  delight,  in  the  enjoyment  of 

>•  his  Father. 

Inference  1.  What  an  astonishing  act  of  love  was 
this,  for  the  Father  to  give  the  delight  of  his  soul ,  out  of 
his  very  bosom,  for  poor  sinners !  All  tongues  mus* 
needs  pause  and  falter,  that  attempt  the  expressions  of 
his  grace,  expressions  being  here  swallowed  up:  "Gof 


Ch.  2. 


Christ’s  primeval  glory. 


27 


so  loved  the  world,  that  he  gave  his  only  begotten  Son.” 
John,  3  :  16.  So  loved  them:  how  did  he  love  them  1 
nay,  here  you  must  excuse  the  tongues  of  angels. 
Which  of  us  would  deliver  a  child,  the  child  of  our  de¬ 
lights,  an  only  child,  to  death,  for  the  greatest  inherit¬ 
ance  in  the  world  1  what  tender  parent  can  endure  part¬ 
ing  with  such  a  child  1  When  Hagar  was  taking  her 
last  leave  (as  she  thought)  of  her  Ishmael,  "  she  went 
and  sat  her  down  over  against  him,  a  good  way  off:  for 
she  said,  Let  me  not  see  the  death  of  the  child.  And 
she  sat  over  against  him,  and  lift  up  her  voice,  and 
wept.”  Gen.  21  :  16.  Though  she  were  none  of  the 
best  of  mothers,  nor  he  the  best  of  children,  yet  she 
could  not  give  up  the  child.  Oh  it  was  hard  to  part! 
What  an  outcry  did  David  make,  even  for  an  Absalom, 
wishing  he  had  died  for  him!  What  a  breach  has  the 
death  of  some  children  made  in  the  hearts  of  some 
parents,  which  will  never  be  closed  up  in  this  world ! 
Yet  surely,  never  did  any  child  lie  so  close  to  a  parent’s 
heart,  as  Christ  to  his  Father’s  j  and  yet  he  willingly 
parts  with  him,  though  his  only  one,  the  Son  of  his  de¬ 
lights  ;  and  that  to  death,  a  cursed  death ;  for  sinners, 
for  the  worst  of  sinners.  Oh  the  admirable  love  of  God 
to  men  !  matchless  love  !  a  love  past  finding  out !  Let 
all  men,  therefore,  in  the  business  of  their  redemption, 
give  equal  glory  to  the  Father  with  the  Son.  John,  5  : 
23.  If  the  Father  had  not  loved  thee,  he  had  never 
parted  with  such  a  Son  for  thee. 

2.  From  one  wonder  let  our  souls  turn  to  another, 
for  they  are  now  in  the  midst  of  wonders  :  adore,  and 
be  for  ever  astonished  at  the  love  of  Jesus  Christ  to 
poor  sinners,  that  ever  he  should  consent  to  leave  such  a 
bosom,  and  the  ineffable  delights  that  were  there,  for 
such  poor  worms  as  we  are.  Oh  the  heights,  depths, 
lengths,  and  breadths  of  unmeasurable  love  !  See  Rom. 
5  :  6-8  :  read,  and  wonder.  How  is  the  love  of  Christ 


28 


THE  FOUNTAIN  OF  LIFE. 


Ch.  2. 


commended  to  poor  sinners!  As  the  Father  loved  him  ; 
even  so,  believers,  hath  he  loved  you.  John,  17  :  23 
What  manner  of  love  is  this!  Who  ever  loved  as  Christ 
loves.  Who  ever  denied  himself  for  Christ,  as  Christ 
denied  himself  for  us  1 

3.  An  interest  in  Jesus  Christ  is  the  true  way  to  all 
spiritual  preferment  in  heaven.  Do  you  covet  to  be  in 
the  heart,  in  the  favor  and  delight  of  God  1  Get  in 
terest  in  Jesus  Christ,  and  you  shall  presently  be  there. 
In  heaven,  persons  are  preferred  according  to  their  in¬ 
terest  in  the  Beloved.  Eph.  1  :  6.  Christ  is  the  great 
favorite  there :  his  image  upon  your  souls,  and  his  name 
in  your  prayers,  makes  both  accepted  with  God. 

How  worthy  is  Jesus  Christ  of  all  our  love  and  de¬ 
lights  !  You  see  how  infinitely  the  Father  delighteth  in 
him  5  and  shall  not  our  hearts  delight  in  him  1  Oh  that 
you  did  but  see  this  lovely  Lord  Jesus  Christ  !  Why  do 
ye  lavish  away  your  precious  affections  upon  vanity  1 
none  but  Christ  is  worthy  of  them.  When  you  spend 
your  precious  affections  upon  other  objects,  what  is  it 
but  to  dig  for  dross  with  golden  mattocks  %  The  Lord 
direct  our  hearts  into  the  love  of  Christ.  Oh  that  our 
hearts,  loves,  and  delights,  did  meet  and  concentre  with 
the  heart  of  God  in  this  most  blessed  object  !  Oh  let 
him  that  left  God’s  bosom  for  you,  be  embosomed  by 
you,  though  your  love  be  nothing  to  God’s  :  he  that  left 
God’s  bosom  for  you,  deserves  yours. 

If  Christ  be  the  beloved  of  the  Father’s  soul,  think 
what  a  grievous  and  insufferable  thing  it  is  to  the  heart 
of  God,  to  see  his  dear  Son  despised,  slighted,  and  re¬ 
jected  by  sinners:  how  God  will  bear  this,  that  parable, 
Matt.  21 :  33-41,  will  inform  you  :  surely  he  will  misera¬ 
bly  destroy  such  wretched  sinners.  What  a  dismal  word 
is  that,  "  If  any  man  love  not  the  Lord  Jesus  Christ,  let 
him  be  Anathema  Maran-atha,”  1  Cor.  16  :  22  ;  that  is, 
let  the  great  curse  of  God  lie  upon  that  man  till  the 


Ch.  2. 


Christ’s  primeval  glory. 


29 


Lord  come.  Oh  sinners  !  you  shall  one  day  know  the 
cost  of  this  sin  :  you  shall  feel  what  it  is  to  despise  a 
Jesus  that  is  able  to  compel  love  from  the  hardest  heart. 
Oh  that  you  would  slight  him  no  more !  Oh  that  this 
day  your  hearts  might  fall  in  love  with  him  !  I  tell  you, 
if  you  would  set  your  love  to  sale,  none  bids  so  fair  for 
it  as  Christ. 

If  Christ  lay  eternally  in  this  bosom  of  love,  and  yet 
was  content  to  forsake  and  leave  it  for  your  sakes,  then, 
Christians,  be  you  ready  to  forsake  all  the  comforts  you 
have  on  earth  for  Christ.  Famous  Galleacius  left  all 
for  this  enjoyment ;  Moses  left  all  the  glory  of  Egypt  $ 
Peter  and  the  other  apostles  left  all.  Luke,  18  :  28.  But 
what  have  we  to  leave  for  Christ  in  comparison  with 
what  he  left  for  us  1  Surely  Christ  is  the  highest  pattern 
of  self-denial  in  the  world.  Let  this  confirm  your  faith 
in  prayer.  If  he,  that  has  such  an  interest  in  the  heart 
of  God,  intercede  with  the  Father  for  you,  then  never 
doubt  of  audience  and  acceptance  with  him ;  surely 
you  shall  be  accepted  through  the  Beloved.  Christ  was 
never  denied  any  thing  that  he  asked.  The  Father  hears 
him  always.  John,  11  :  42.  Though  you  are  not  worthy, 
Christ  is,  and  he  ever  lives  to  make  intercession  for 
you.  Heb.  7  :  25.  Let  this  encourage  thy  heart,  Oh 
saint,  in  a  dying  hour  ;  and  not  only  make  thee  patient 
in  death,  but  in  a  holy  manner  impatient  till  thou  be 
gone — for  whither  is  thy  soul  now  going,  but  to  that  bo¬ 
som  of  love  whence  Christ  came  1  "  Father,  I  will  that 
they  also,  whom  thou  hast  given  me,  be  with  me  where 
I  am,  John,  17  :  24 ;  and  where  is  he  but  in  that  bosom 
of  glory  and  love  where  he  lay  before  the  world  was  1 
verse  5.  Oh  then  let  every  believer  encourage  his  soul  ( 
comfort  ye  one  another  with  these  words,  "I  am  leav¬ 
ing  the  bosom  of  a  creature  ;  I  am  going  to  the  bosom 
of  God.” 

Sinners ,  embrace  the  bosom-Son  of  God.  Poor  fellow- 


30 


THE  FOUNTAIN  OF  LIFE. 


Ch.  3. 


mortals !  whatever  you  are,  or  have  been,  under  what 
ever  guilt  or  discouragement  you  lie,  embrace  Christ, 
who  is  freely  offered  to  you,  and  you  shall  be  as  dear 
to  Cod  as  the  holiest  and  most  eminent  believer  in  the 
world ;  but  if  you  still  continue  to  despise  and  neglect 
such  a  Saviour,  sorer  wrath  is  treasured  up  for  you  than 
other  sinners.  Heb.  10  :  28,  29.  Oh  that  these  disco¬ 
veries  and  overtures  of  Christ  may  never  come  to  such 
a  fatal  issue  with  any  of  your  souls,  before  whom  his 
glory  has  been  thus  opened ! 


CHAPTER  III. 


THE  COVENANT  OF  REDEMPTION  BETWEEN  THE  FATHER  AND 

THE  REDEEMER. 


u  Therefore  will  I  divide  him  a  -portion  with  the  great ,  and  he  shall 
divide  the  spoil  with  the  sti  ong ,  oecause  he  hath  poured  out  his  soul 
unto  death:  and  he  was  numbered  with  the  transgressors ,  and  he 
bare  the  sin  of  ma?iy,  and  made  intercession  for  the  transgressors .” 

Isa.  53 :  12. 

In  the  fifty-third  of  Isaiah,  the  Gospel  seems  to  be 
epitomized:  the  subject  is  the  death  of  Christ,  and  the 
glorious  issue  thereof.  By  reading  it,  the  eunuch  of 
old,  and  many  Jews  since,  have  been  converted  to 
Christ.  Christ  is  here  considered  absolutely ,  and  rela¬ 
tively.  Absolutely,  and  thus  his  innocency  is  clearly  vin¬ 
dicated,  verse  9.  Though  he  suffered  grievous  things, 
yet  it  was  not  for  his  own  sins;  for  "he  had  done  no 
violence,  neither  was  any  deceit  in  his  mouth.”  But,  he 
is  considered  relatively,  in  the  capacity  of  a  Surety  for 
us:  thus  the  justice  of  God  is  fully  vindicated  in  his 


Ch  3. 


COTENANT  OF  REDEMPTION. 


31 


sufferings,  "  The  Lord  hath  laid  on  him  the  iniquity  of 
us  all.”  Verse  6.  How  he  came  to  sustain  this  capacity 
and  relation  of  a  Surety  for  us,  is  in  these  verses  plainly 
asserted  to  be  by  his  compact  and  agreement  with  his 
Father,  before  the  worlds  were  made.  Verses  10-12. 

In  this  verse  we  have,  1.  His  work ,  which  was  indeed 
a  hard  work,  to  pour  out  his  soul  unto  death,  aggravated 
by  his  being  "  numbered  with  the  transgressors;”  his 
"  bearing  the  sins  of  many  ;”  and  by  the  manner  of  his 
bearing  it,  namely,  meekly  and  forgivingly:  "he  made 
intercession  for  the  transgressors this  was  his  work. 

2.  The  reward  or  fruit  which  is  promised  him  for  this 
work,  "  Therefore  will  I  divide  him  a  portion  with  the 
great,  and  he  shall  divide  the  spoil  with  the  strong 
wherein  is  a  plain  allusion  to  conquerors  in  war,  for 
whom  are  reserved  the  richest  garments,  and  most  ho¬ 
norable  captives  to  follow  the  conqueror,  as  an  addition 
to  his  magnificence  and  triumph ;  these  were  wont  to 
come  after  them  in  chains,  Isa.  45  :  14;  see  Judg.  5  :  30. 

3.  The  relation  between  that  work  and  this  triumph. 
Some  will  have  this  work  to  hold  no  other  relation  to 
that  glory,  than  a  mere  antecedent  to  a  consequent ; 
others  give  it  the  respect  and  relation  of  a  meritorious 
cause  to  a  reward.  However,  it  is  plain,  that  the  Father 
here  agrees  and  promises  to  give  the  elect  to  the  Son,  if 
he  will  undertake  their  redemption  by  pouring  out  his 
soul  unto  death ;  of  all  which  this  is  the  plain  result : 
The  business  of  man's  salvation  was  transacted  upon  cove¬ 
nant  terms ,  between  the  Father  and  the  Son ,  from  all 

eternity. 

I.  Consider  the  persons  transacting  and  dealing  with 
each  other  in  this  covenant.  And  indeed  they  are  great 
persons,  God  the  Father  and  God  the  Son;  the  former 
as  a  Creditor,  and  the  latter  as  a  Surety.  The  Father 
claims  satisfaction,  the  Son  engages  to  give  it. 

II.  The  business  transacted  between  them  ;  and  that 


32 


THE  FOUNTAIN  OF  LIFE. 


Ch.  3. 


was  the  redemption  and  recovery  of  all  God’s  people  : 
our  eternal  happiness  lay  now  before  them,  our  dearest 
and  everlasting  concerns  were  now  in  their  hands.  The 
elect  (though  not  yet  in  being)  are  here  considered  as 
existent,  yea,  and  as  fallen,  miserable,  forlorn  creatures: 
how  these  may  again  be  restored  to  happiness  without 
prejudice  to  the  honor,  justice,  and  truth  of  God  :  this, 
this  is  the  business  that  lay  before  them. 

III.  The  manner ,  or  quality  of  the  transaction,  Avas 
federal,  or  of  the  nature  of  a  covenant ;  it  was  by  mutual 
engagements  and  stipulations,  each  person  undertaking 
to  perform  his  part  in  order  to  our  recovery. 

IV.  More  particularly,  we  will  next  consider  the  ar¬ 
ticles  to  which  they  do  both  agree  ;  or,  what  it  is  that 
each  person  doth  for  himself  promise  to  the  other.  And, 
to  let  us  see  how  much  the  Father’s  heart  is  engaged  in 
the  salvation  of  poor  sinners,  there  are  four  things 
which  he  promiseth  to  do  for  Christ,  if  he  will  under¬ 
take  that  work. 

1.  He  promiseth  to  invest  him,  and  anoint  him  to  a 
threefold  office ,  answrerable  to  the  misery  that  lay  upon 
the  elect,  as  so  many  bars  to  all  communion  with  and 
enjoyment  of  God  ;  for,  if  ever  man  be  restored  to  that 
happiness,  the  blindness  of  his  mind  must  be  cured,  the 
guilt  of  sin  expiated,  and  his  captivity  to  sin  led  captive 
Christ  must,  "  of  God,  be  made  unto  us  wisdom,  and 
righteousness,  and  sanctification,  and  redemption.” 
1  Cor.  1  :  30.  And  he  is  made  so  to  us  as  our  Prophet , 
Priest ,  and  King ;  but  he  could  not  put  himself  into 
either  of  these  ;  for  if  so,  he  had  acted  wfithout  com¬ 
mission,  and  consequently  all  he  did  had  been  invalid ; 
"  Christ  glorified  not  himself  to  be  made  an  High  Priest, 
but  he  that  said  unto  him,  Thou  art  my  Son.”  Heb.  5  :  5. 

-  A  commission,  therefore,  to  act  authoritatively  in  these 
offices,  being  necessary  to  our  recovery,  the  Father  en¬ 
gages  to  him  to  seal  him  such  a  threefold  commission 


Ch.  3. 


COVENANT  OF  REDEMPTION. 


33 


He  promiseth  to  invest  him  with  an  eternal  and  royal 
priesthood,  "  The  Lord  hath  sworn,  and  will  not  repent, 
Thou  art  a  priest  for  ever  after  the  order  of  Melchi- 
sedec.”  Psa.  110  :  4.  This  Melchisedec  being- king  of 
righteousness,  and  king  of  Salem,  that  is,  Peace,  had  a 
royal  priesthood ;  and  his  descent  not  being  reckoned, 
it  had  an  adumbration  of  eternity  in  it,  and  so  was  more 
fit  to  typify  and  shadow  forth  the  priesthood  of  Christ 
than  Aaron  was.  Heb.  7  :  17,  24,  25 

He  promiseth  moreover  to  make  him  a  Prophet,  and 
that  an  extraordinary  one,  even  the  Prince  of  prophets; 
the  chief  Shepherd,  as  much  superior  to  all  others  as 
the  sun  is  to  the  lesser  stars ;  so  it  is  said,  "  I  will  give 
thee  for  a  light  to  the  Gentiles,  to  open  the  blind  eyes,” 
&c.  Isa.  42  :  6,  7. 

And  not  only  so,  but  to  make  him  King  also,  and  that 
of  the  whole  empire  of  the  world ;  "  Ask  of  me,  and  I 
shall  give  thee  the  heathen  for  thine  inheritance,  and 
the  uttermost  ends  of  the  earth  for  thy  possession.” 
Psa.  2  :  8.  Thus  the  Father  promises  to  qualify  and  fur¬ 
nish  the  Son  completely  for  the  work,  by  his  investiture 
with  this  threefold  office. 

2.  He  promiseth  to  crown  his  work  with  success ,  and 
bring  it  to  a  happy  issue  :  "  He  shall  see  his  seed,  he 
shall  prolong  his  days,  and  the  pleasure  of  the  Lord 
shall  prosper  in  his  hand.”  Isa.  53  :  10.  He  shall  not 
begin,  and  not  finish ;  he  shall  not  shed  his  invaluable 
blood  upon  hazardous  terms;  but  shall  see  and  reap 
the  sweet  fruits  thereof ;  as  the  joyful  mother  forgets 
her  sorrows  when  she  delightfully  embraces  her  living 
child. 

3.  The  Father  promiseth  to  accept  him  in  his  work: 
”  Surely,”  saith  the  Son,  ”my  work  is  with  my  God.” 
Isa.  49  :  4.  And,  ”  I  shall  be  glorious  in  the  eyes  of  the 
Lord.”  Verse  5.  His  faith  hath  therein  respect  to  this 

compact  and  promise.  Accordingly,  the  Father  mani- 

2  * 


34 


THE  FOUNTAIN  OF  LIFE. 


Ch.  3 


fests  the  satisfaction  he  had  in  him,  and  in  his  work, 
even  while  he  was  about  it  upon  the  earth,  ''when  there 
came  such  a  voice  from  the  excellent  glory,  saying, 
This  is  my  beloved  Son,  in  whom  I  am  well  pleased.” 
2  Pet.  1  :  17. 

4.  He  engaged  to  reward  him  highly  for  his  work,  by 
exalting  him  to  singular  and  super-eminent  glory  and 
honor,  when  he  should  have  despatched  and  finished  it. 
So  you  read,  "  I  will  declare  the  decree ;  the  Lord  hath 
said  unto  me,  thou  art  my  Son,  this  day  have  I  begotten 
thee.”  Psa.  2:7.  It  is  spoken  of  the  day  of  his  resur¬ 
rection,  when  he  had  just  finished  his  sufferings.  And 
so  the  apostle  expounds  and  applies  it.  Acts,  13  :  32,  33, 
For  then  did  the  Lord  wipe  away  the  reproach  of  his 
cross.  As  if  the  Father  had  said,  Now  thou  hast  again 
recovered  thy  glory,  and  this  day  is  to  thee  as  a  new 
birth-day. 

These  are  the  encouragements  and  rewards  proposed 
and  promised  to  him  by  the  Father.  This  was  the  joy  set 
before  him,  as  the  apostle  expresses  it  in  Heb.  12  :  2, 
which  made  him  so  patiently  "  endure  the  cross,  and 
despise  the  shame.” 

And  in  like  manner  Jesus  Christ  gives  his  engage¬ 
ment  to  the  Father;  that,  upon  these  terms,  he  is  to  be 
made  flesh,  to  divest,  as  it  were,  himself  of  his  glory, 
to  come  under  the  obedience  and  malediction  of  the 
law,  and  not  to  refuse  any,  the  hardest  sufferings  it 
should  please  his  Father  to  inflict  on  him.  So  much  is 
implied  in  Isa.  50  :  5-7.  "  The  Lord  hath  opened  mine 
ear,  and  I  was  not  rebellious,  neither  turned  away  back. 
I  gave  my  back  to  the  smiters,  and  my  cheeks  to  them 
that  plucked  off  the  hair;  I  hid  not  my  face  from  shame 
and  spitting.  For  the  Lord  God  will  help  me,  therefore 
shall  I  not  be  confounded ;  therefore  I  have  set  my  face 
like  a  flint,  and  I  know  that  I  shall  not  be  ashamed.” 
And  the  sense  of  this  place  is  well  delivered  to  us  in 


Ch.  3. 


COVENANT  OF  REDEMPTION. 


35 


other  terms,  "  Then  said  I,  Lo,  I  come ;  I  delight  to  do 
thy  will,  0  God,  thy  law  is  within  my  heart.”  Psa.  40  : 
6-10.  Oh  see  with  what  a  full  consent  the  heart  of 
Christ  closeth  with  the  Father’s  offers  and  proposals! 
like  some  echo  that  answers  your  voice  twice  or  thrice 
over.  So  doth  Christ  here  answer  his  Father’s  call,  "I 
come ;  I  delight  to  do  thy  will  $  yea,  thy  law  is  in  my 
heart.” 

V.  I  will  briefly  show  how  these  articles  and  agreements 
were  on  the  part  of  both  performed ,  and  that  precisely  and 
punctually. 

1.  The  Son  having  thus  consented,  accordingly  he 
applies  himself  to  the  discharge  of  his  work.  He  took 
a  body,  and  in  it  fulfilled  all  righteousness,  even  to  a 
tittle.  Matt.  3  :  15.  And,  at  last,  his  soul  was  made  an 
offering  for  sin,  so  that  he  could  say,  "Father,  I  have 
glorified  thee  on  earth,  I  have  finished  the  work  which 
thou  gavest  me  to  do.”  John,  17  :  4.  He  went  through 
all  the  parts  of  his  active  and  passive  obedience,  cheer¬ 
fully  and  faithfully. 

2.  The  Father  made  good  his  engagements  to  Christ, 
all  along,  with  no  less  faithfulness  than  Christ  did  his. 
He  promised  to  assist,  and  hold  his  hand,  Isa.  42  :  5, 
and  so  he  did ;  "  there  appeared  to  him  an  angel  from 
heaven,  strengthening  him.”  Luke,  22  :  43.  In  his  agony 
in  the  garden,  this  was  seasonable  aid  and  succor.  He 
promised  to  accept  him  in  his  work,  and  that  he  should 
be  glorious  in  his  eyes :  so  he  did ;  for  he  not  only  de¬ 
clared  it  by  a  voice  from  heaven,  "  Thou  art  my  beloved 
Son,  in  whom  I  am  well  pleased,”  Luke,  3  :  22 ;  but  it 
was  fully  declared  in  his  resurrection  and  ascension, 
which  were  a  full  discharge  and  justification  of  him. 
He  promised  him  that  "  He  should  see  his  seed,”  Isa. 
53  :  10,  and  so  he  did ;  for  his  very  birth-dew  was  as 
the  dew  of  the  morning ;  and  ever  since  his  blood  has 
been  fruitful  in  the  world.  He  promised  gloriously  to 


36 


THE  FOUNTAIN  OF  LIFE. 


Ch.  3 


reward  and  exalt  him ;  and  so  he  hath,  and  that  highly 
and  super-eminently,  "  giving  him  a  name  above  every 
name  in  heaven  and  earth.”  Phil.  2  :  9-11.  Thus  were 
the  articles  performed. 

VI.  When  was  this  compact  made  between  the  Father 
and  the  Sonl  I  answer,  it  bears  date  from  eternity.  Be¬ 
fore  this  world  was,  then  were  his  delights  in  us,  while 
as  yet  we  had  no  existence,  but  only  in  the  infinite  mind 
and  purpose  of  God,  who  had  decreed  this  for  us  in 
Christ  Jesus,  as  the  apostle  speaks,  2  Tim.  1  :  9.  What 
grace  was  that  which  was  given  us  in  Christ  before  the 
world  began,  but  this  grace  of  redemption,  which  was 
from  everlasting  thus  contrived  and  designed  for  us,  in 
the  way  which  has  been  here  opened  1  Then  was  the 
counsel,  or  consultation  of  peace  between  them  both, 
as  some  understand  Zech.  6  :  13. 

Inference  1.  We  see  the  abundant  security  God  has 
given  his  people  for  their  salvation,  and  that  not  only 
in  respect  of  the  covenant  of  grace  made  with  them,  but 
also  of  this  covenant  of  redemption  made  with  Christ 
for  them ;  which  is  indeed  the  foundation  of  the  cove¬ 
nant  of  grace.  God’s  single  promise  is  security  enough 
to  our  faith,  but  his  covenant  of  grace  adds  further  se¬ 
curity;  both  these,  viewed  as  the  effects  and  fruits  of 
this  covenant  of  redemption,  make  all  fast  and  sure. 
Happy  were  it,  if  Christians,  in  perplexity  and  distress, 
would  turn  their  eyes  from  the  defects  in  their  obedi¬ 
ence,  to  the  fulness  of  Christ,  and  see  themselves  com¬ 
plete  in  him. 

2.  Moreover,  hence  we  infer  the  validity  and  unques¬ 
tionable  success  of  Christ’s  intercession  in  heaven  for 
believers.  You  read,  "that  he  ever  liveth  to  make  in¬ 
tercession,”  Heb.  7 : 25,  and,  that  his  blood  speaks  good 
things  for  them.  Heb.  12  :  24.  Now,  that  his  blood  shall 
obtain  what  it  pleads  for  in  heaven,  is  undoubted,  and 
that  from  the  consideration  of  this  covenant  of  redemp- 


Ch.  3. 


COVENANT  OF  REDEMPTION. 


37 


tion.  For  here  you  see  that  the  things  he  now  asks  of 
his  Father,  are  the  very  same  which  his  Father  pro¬ 
mised  him,  and  covenanted  to  give  him,  before  this 
world  was.  So  that,  besides  the  interest  of  the  person, 
the  very  equity  of  the  matter  speaks  its  success,  and 
requires  performance.  Whatever  he  asks  for  us,  is  as 
due  to  him  as  the  wages  of  the  hireling,  when  the  work 
is  ended.  If  the  work  be  done,  and  done  faithfully,  as 
the  Father  hath  acknowledged  it  is,  then  the  reward  is 
due,  and  due  immediately  ;  and  no  doubt  but  he  shall 
receive  it  from  the  hands  of  a  righteous  God. 

3.  Hence,  in  like  manner,  you  may  be  informed  of 
the  consistency  of  grace  with  full  satisfaction  to  the 
justice  of  God.  The  apostle  tells  us,  we  are  saved  "  ac¬ 
cording  to  his  own  purpose  and  grace,  which  was  given 
us  in  Jesus  Christ  before  the  world  began,”  2  Tim.  1 :  9, 
that  is,  according  to  the  gracious  terms  of  this  covenant 
of  redemption  ;  and  yet  you  see,  notwithstanding,  how 
strictly  God  claims  satisfaction  from  Christ.  So  then, 
grace  to  us,  and  satisfaction  to  justice,  are  not  so  in¬ 
consistent  as  some  adversaries  of  the  truth  would  make 
them  :  what  was  debt  to  Christ,  is  grace  to  us.  "  Being 
justified  freely  by  his  grace,  through  the  redemption 
that  is  in  Christ  Jesus.”  Rom.  3  :  24. 

4.  Hence  judge  of  the  antiquity  of  the  love  of  God 
to  believers;  what  an  ancient  Friend  he  hath  been  to 
us ;  who  loved  us,  provided  for  us,  and  contrived  all 
our  happiness,  before  we  were,  yea,  before  the  world 
was.  We  reap  the  fruits  of  this  covenant  now,  the  seed 
whereof  was  sown  from  eternity;  yea,  it  is  not  only  an¬ 
cient,  but  also  most  free  :  no  excellences  of  ours  could 
engage  the  love  of  God ;  for  as  yet  we  were  not. 

5.  Hence  judge  how  reasonable  it  is  that  believers 
should  embrace  the  hardest  terms  of  obedience  unto 
Christ,  who  complied  with  such  hard  terms  for  their 
salvation.  They  were  hard  and  difficult  terms  indeed, 


38 


THE  FOUNTAIN  OF  LIFE. 


Ch.  3. 


on  which  Christ  received  you  from  the  Father’s  hand; 
it  was,  as  you  have  heard,  to  pour  out  his  soul  unto 
death  ;  ”  Though  he  was  rich,  yet  for  our  sakes  he  be¬ 
came  poor.”  2  Cor.  8  :  9.  Blush,  ungrateful  believers  ; 
oh,  let  shame  cover  your  faces ;  judge  in  yourselves 
now,  hath  Christ  deserved  that  you  should  hesitate  at 
trifles,  that  you  should  shrink  at  a  few  petty  difficulties, 
and  complain,  this  is  hard,  and  that  is  severe  1  Oh,  if 
you  knew  the  grace  of  our  Lord  Jesus  Christ  in  this 
his  wonderful  condescension  for  you,  you  could  not 
do  it. 

6.  How  greatly  are  we  all  concerned  to  make  it  sure 
to  ourselves,  that  we  are  of  this  number  which  the 
Father  and  the  Son  agreed  for  before  the  world  was; 
that  we  were  comprehended  in  Christ’s  engagement 
and  compact  with  the  Father!  But  some  one  will  say, 
who  can  know  that!  I  answer,  you  may  know,  without 
ascending  into  heaven,  or  prying  into  unrevealed  se¬ 
crets,  that  your  names  were  in  that  covenant,  if,  (1.) 
You  are  believers  indeed;  for  all  such  the  Father  then 
gave  to  Christ :  "  The  men  that  thou  gavest  me,  (for  of 
them  he  spake  immediately  before,)  they  have  believed 
that  thou  didst  send  me.”  John,  17  :  6,  8.  (2.)  If  you 
savingly  know  God  in  Jesus  Christ.  Such  were  given 
him  by  the  Father :  "  I  have  manifested  thy  name  unto 
the  men  which  thou  gavest  me.”  Verse  6.  By  this  they 
are  discriminated  from  the  rest :  "  The  world  hath  not 
known  thee,  but  these  have  known.”  Verse  25.  (3.)  If 
you  are  men  of  another  world :  "  They  are  not  of  the 
world,  even  as  I  am  not  of  the  world.”  Verse  16.  May 
it  be  said  of  you,  as  of  dying  men,  that  you  are  not  men 
for  this  world,  that  you  are  crucified  and  dead  to  it, 
Gal.  6  : 14,  that  you  are  strangers  in  it!  Heb.  11 : 13,  14. 
(4.)  If  you  keep  Christ’s  word :  "  Thine  they  were,  and 
thou  gavest  them  me  ;  and  they  have  kept  thy  word.” 
John,  17  :  6.  By  keeping  his  word,  understand  the  re- 


Ch.  4. 


god’s  giving  his  own  son. 


39 


ceiving  of  the  word,  in  its  sanctifying  effects  and  influ¬ 
ences,  into  your  hearts,  and  your  perseverance  in  the 
profession  and  practice  of  it  to  the  end :  "  Sanctify 
them  through  thy  truth,  thy  word  is  truth.”  Verse  17. 
"If  ye  abide  in  me,  and  my  words  abide  in  you,  ye  shall 
ask  what  ye  will.”  John,  15  :  7.  Blessed  and  happy  is 
that  soul  upon  which  these  blessed  characters  appear, 
which  our  Lord  Jesus  has  laid  so  close  together,  with¬ 
in  the  compass  of  a  few  verses,  in  the  17th  chapter  of, 
John.  These  are  the  persons  the  Father  delivered  unto 
Christ,  and  Christ  accepted  from  the  Father,  in  this 
blessed  covenant. 


CHAPTER  IV. 

THE  ADMIRABLE  LOVE  OF  GOD  IN  GIVING  HIS  OWN  SON  FOR  US. 

“  For  God  so  loved  the  world ,  that  he  gave  his  only  begotten 

Son.”  John ,  3:16. 

In  these  words  are  to  be  considered, 

L  The  original  spring  or  fountain  of  our  best  mer¬ 
cies — The  love  of  God. 

2.  The  mercy  flowing  out  of  this  fountain,  and  that  is 
Christ,  The  Mercy,  as  he  is  emphatically  called,  Luke, 
1  :  72 ;  the  marrow,  kernel,  and  substance  of  all  other 
mercies.  "He  gave  his  only  begotten  Son.” 

3.  The  objects  of  this  love,  or  the  persons  for  whom 
the  eternal  Lord  delivered  Christ,  namely,  "the  world.” 
This  must  respect  the  elect  of  God  in  the  world ;  such 
as  do,  or  shall  actually  believe,  as  it  is  exegetically  ex¬ 
pressed  in  the  next  words,  "  That  whosoever  believeth 


40 


THE  FOUNTAIN  OF  LIFE. 


Ch.  4. 


in  him  should  not  perish.”  Those  whom  he  calls  the 
world  in  that,  he  styles  believers  in  this  expression  ; 
these  are  the  objects  of  this  love.  It  is  not  angels,  but 
men,  that  were  so  loved. 

4.  The  manner  in  which  this  never-enough  celebrated 
mercy  flows  to  us,  from  the  fountain  of  Divine  love, 
and  that  is  most  freely  and  spontaneously.  "  He  gave,” 
not  he  sold,  or  barely  parted  with,  but  gave.  Nor  yet 
doth  the  Father’s  giving  imply  Christ  to  be  merely  pas¬ 
sive  ;  for  as  the  Father  is  here  said  to  give  him,  so  the 
apostle  tells  us,  that  he  gave  himself:  "Who  loved  me, 
and  gave  himself  for  me.”  Gal.  2  :  20.  The  Father  gave 
him  out  of  good  will  to  men,  and  he  as  willingly  be¬ 
stowed  himself  on  that  service.  Hence  we  learn,  that 
The  gift  of  Christ  is  the  highest  and  fullest  manifestation 

of  the  love  of  God  to  sinners ,  ever  made  from  eternity. 

How  is  this  gift  of  God  to  sinners  signalized  in  that 
sentence  of  the  apostle,  " Herein  is  love  ;  not  that  we 
loved  God,  but  that  he  loved  us,  and  sent  his  Son  to  be 
the  propitiation  for  our  sins!”  1  John,  4  :  10.  Why  doth 
the  apostle  so  magnify  this  gift  in  saying,  "  Herein  is 
love,”  as  if  there  were  love  in  nothing  else  1  May  we 
not  say,  that  to  have  a  being,  a  being  among  rational 
creatures,  therein  is  love  1  To  have  our  life  carried  so 
many  years,  like  a  taper  in  the  hand  of  Providence, 
through  so  many  dangers,  and  not  yet  put  out  in  ob¬ 
scurity,  therein  is  love  1  To  have  food  and  raiment 
convenient  for  us,  beds  to  lie  on,  relations  to  comfort 
us,  in  all  these  is  love  1  Yea;  but  in  all  these  there  is 
no  love,  in  comparison  with  the  love  in  sending  or 
giving  Christ  for  us :  these  are  great  mercies  in  them 
selves  ;  but  compared  to  this  mercy,  they  are  all  swal¬ 
lowed  up,  as  the  light  of  candles  when  brought  out  to 
the  sun.  No,  no,  herein  is  love,  that  God  gave  Christ 
for  us.  When  the  apostle  would  show,  Rom.  5  :  8,  what 
is  the  noblest  fruit,  that  most  commends  to  men  the 


Ch.  4. 


god’s  giving  his  own  son. 


41 


root  of  Divine  love  that  bears  it,  he  shows  us  this  very 
fruit  of  it,  "  God  commendeth  his  love  toward  us,  in 
that,  while  we  were  yet  sinners,  Christ  died  for  us  :9‘ 
this  is  the  very  essence  of  that  love. 

In  expounding  this  precious  point,  we  will  show, 

I.  How  Jesus  Christ  was  given  by  the  Father ,  and 
what  is  implied  therein. 

1.  His  designation  and  appointment  unto  death  for  us  ; 
for  you  read  that  it  was  done  "  according  to  the  deter¬ 
minate  counsel  of  God.”  Acts,  2  :  23.  As  the  lamb 
under  the  law  was  separated  from  the  flock,  and  set 
apart  for  a  sacrifice  ;  and  though  still  living,  w7as  inten¬ 
tionally  and  preparatively  given,  and  consecrated  to  the 
Lord ;  so  Jesus  Christ  was,  by  the  counsel  and  purpose 
of  God,  thus  chosen,  and  set  apart  for  his  service  :  and 
therefore,  in  Isa.  42  :  1,  God  calls  him  his  Elect,  or 
chosen  One. 

2.  His  giving  Christ,  implies  a  parting  with  him,  or 
setting  him  (as  the  French  version  hath  it)  at  some  dis¬ 
tance  from  himself  for  a  time.  There  was  a  kind  of 
parting  between  the  Father  and  the  Son,  when  he  came 
to  tabernacle  in  our  flesh  :  "  I  came  forth  from  the 
Father,  and  am  come  into  the  world;  again,  I  leave  the 
world,  and  go  to  the  Father.”  John,  16  :  28.  This  dis¬ 
tance,  occasioned  by  his  incarnation  and  humiliation, 
was  properly  as  to  his  humanity,  which  was  really  dis¬ 
tant  from  the  glory  into  which  it  is  now  taken  up ;  and 
in  withholding  the  manifestation  of  delight  and  love, 
the  Lord  seemed  to  treat  him  as  one  at  a  distance  from 
him.  Oh!  this  was  it  that  so  deeply  pierced  and  wounded 
his  soul,  as  is  evident  from  that  complaint,  “My  God, 
my  God,  why  hast  thou  forsaken  me  1  Why  art  thou  so 
far  from  the  words  of  my  roaring  1  0  my  God,  I  cry  in 
the  day-time,  but  thou  hearest  not,”  &c.  Psa.  22  :  1,  2. 

3.  God’s  giving  of  Christ,  implies  his  delivering  him 
into  the  hands  of  justice  ;  even  as  condemned  persons 


THE  FOUNTAIN  OF  LIFE. 


Ch.  4. 


42 


are,  by  sentence  of  law,  given  or  delivered  into  the 
hands  of  executioners.  So  Acts,  2  :  23,  "  Him,  being 
delivered  by  the  determinate  counsel  and  foreknow¬ 
ledge  of  God,  ye  have  taken,  and  by  wicked  hands  have 
crucified  and  slain  5”  and  so  he  is  said  "  to  deliver  him 
up  to  death  for  us  all.”  Rom.  8  :  32. 

4.  God’s  giving  of  Christ,  implies  his  application  of 
him,  with  all  the  purchase  of  his  blood,  and  settling  all 
this  upon  us  as  an  inheritance  and  portion.  "My  Fa¬ 
ther  giveth  you  the  true  bread  from  heaven ;  for  the 
bread  of  God  is  He  which  cometh  down  from  heaven, 
and  giveth  life  unto  the  world.”  John,  6  :  32,  33.  God 
hath  given  him  as  bread  to  poor  starving  creatures,  that 
by  faith  they  might  eat  and  live.  And  so  he  told  the 
Samaritan  woman,  "  If  thou  knewest  the  gift  of  God, 
and  who  it  is  that  saith  unto  thee,  Give  me  to  drink, 
thou  wouldest  have  asked  of  him,  and  he  would  have 
given  thee  living  water.”  John,  4  :  10.  Bread  and  wa¬ 
ter  are  the  two  necessaries  for  the  support  of  natural 
life ;  God  hath  given  Christ,  you  see,  to  be  all  that,  and 
more,  to  the  spiritual  life. 

II.  This  gift  of  Christ  was  the  highest  and  fullest  ma¬ 
nifestation  of  the  love  of  God  that  ever  the  world  saw. 

1.  Consider  how  near  and  dear  Jesus  Christ  was  to  the 
Father:  he  was  his  Son,  "his  only  Son;”  the  Son  of 
his  love,  yea,  one  with  himself ;  the  express  image  of 
his  person  ;  the  brightness  of  his  Father’s  glory  :  "  Unto 
us  a  Son  is  given,”  Isa.  9  :  6,  and  such  a  Son  as  he  calls 
"  his  dear  Son.”  Col.  1:13.  A  late  writer  tells  us,  that 
in  the  famine  in  Germany,  a  poor  family  being  ready 
to  perish,  the  husband  proposed  to  the  wife  to  sell  one 
of  the  children  for  bread  to  relieve  themselves  and  the 
rest.  The  wife  at  last  consented  it  should  be  so ;  but 
then  they  began  to  think  which  of  the  four  should  be 
sold ;  and  when  the  eldest  was  named,  they  both  refused 
to  part  with  that,  being  their  first-born,  and  the  begin- 


Ch.  4. 


god’s  giving  his  own  son. 


43 


ning  of  their  strength.  Well,  then  they  came  to  the  se¬ 
cond,  but  could  not  yield  that  he  should  be  sold,  being 
the  very  picture  and  lively  image  of  his  father.  The 
third  was  named,  but  that  also  was  a  child  that  best 
resembled  the  mother.  And  when  the  youngest  was 
thought  of,  that  was  the  Benjamin,  the  child  of  their 
old  age  ;  and  so  they  determined  rather  to  perish  in  the 
famine  than  part  with  a  child  for  relief.  And  you  know 
how  Jacob  mourned  when  his  Joseph  and  Benjamin 
were  rent  from  him.  What  is  a  child  but  a  piece  of  the 
parent  wrapt  up  in  another  skin  1  And  yet  our  dearest 
children  are  but  as  strangers  to  us  in  comparison  of 
the  unspeakable  dearness  betwixt  the  Father  and  Christ. 
Now  that  he  should  ever  thus  part  with  his  Son,  his 
only  Son,  is  such  a  manifestation  of  love  as  will  be  ad¬ 
mired  to  all  eternity.  And  then, 

2.  Let  it  be  considered  to  what  he  gave  him,  even  to 
death,  and  that  of  the  cross  ;  to  he  made  a  curse  for 
us ;  to  be  the  scorn  and  contempt  of  men  ;  to  the  most 
unparalleled  sufferings  that  ever  were  inflicted  or  borne 
by  any.  It  breaks  our  heart  to  behold  our  children 
struggling  in  the  pangs  of  death  ;  but  the  Lord  beheld 
his  Son  struggling  under  agonies  that  never  any  felt 
before  him.  He  saw  him  falling  to  the  ground,  grovel¬ 
ling  in  the  dust,  sweating  blood,  and  amidst  those 
agonies  turning  himself  to  his  Father,  and,  with  a 
heart-rending  cry,  beseeching  him,  "  Father,  if  it  be 
possible,  let  this  cup  pass.”  Luke,  22  :  42.  To  wrath, 
to  the  wrath  of  an  infinite  God,  was  Christ  delivered, 
and  that  by  the  hand  of  his  own  Father.  Sure,  then, 
that  love  must  needs  want  a  name,  which  made  the  Fa¬ 
ther  of  mercies  deliver  his  only  Son  to  such  miseries 
for  us. 

3.  It  is  a  special  consideration  to  enhance  the  love 
of  God  in  giving  Christ,  that  in  giving  him  he  gave  the 
richest  jewel  in  his  cabinet,  a  mercy  of  the  greatest 


44 


THE  FOUNTAIN  OF  LIFE. 


Ch  4 


worth  and  most  inestimable  value.  Heaven  itself  is  not 
so  valuable  and  precious  as  Christ  is  :  "  Whom  have  I 
in  heaven  but  thee  1”  Psa.  73  :  25.  Oh  what  a  fair  One  ! 
what  an  only  One  !  what  an  excellent,  lovely  One  is 
Christ  !  Put  the  beauty  of  ten  thousand  paradises,  like 
the  garden  of  Eden,  into  one ;  put  all  trees,  all  flowers, 
all  smells,  all  colors,  all  tastes,  all  joys,  all  sweetness, 
all  loveliness  in  one  ;  oh  what  a  fair  and  excellent  thing 
would  that  be  !  And  yet  it  should  be  less  to  that  fair  and 
dearest  well-beloved  Christ,  than  one  drop  of  rain  to 
the  whole  seas,  rivers,  lakes,  and  fountains  of  ten  thou¬ 
sand  earths.  Now,  for  God  to  bestow  the  mercy  of  mer¬ 
cies,  the  most  precious  thing  in  heaven  or  earth,  upon 
poor  sinners  j  and,  as  great,  as  lovely,  as  excellent  as 
his  Son  was,  yet  not  to  account  him  too  good  to  bestow 
upon  us,  what  manner  of  love  is  this ! 

4.  Once  more  let  it  be  considered  on  whom  the  Lord 
bestowed  his  Son  :  upon  angels  1  No  ;  but  upon  men. 
Upon  men,  his  friends  1  No  ;  but  upon  his  enemies.  This 
is  love  ;  and  on  this  consideration  the  apostle  lays  a 
mighty  weight.  "  God  commendeth  his  love  towards 
us,  in  that  while  we  were  yet  sinners,  Christ  died  for 
us.  When  we  were  yet  enemies,  we  were  reconciled  to 
God  by  the  death  of  his  Son.”  Rom.  5  :  S-10.  Who 
would  part  with  a  son  for  the  sake  of  his  dearest  friends'? 
but  God  gave  him  to,  and  delivered  him  for  enemies  : 
Oh  love  unspeakable  ! 

5.  Let  us  consider  how  freely  this  gift  came  from  him. 
It  was  not  wrested  out  of  his  hand  by  our  importunity ; 
for  we  as  little  desired  as  deserved  it.  It  was  surprising, 
self  moved,  eternal  love,  that  delivered  him  to  us.  "  Not 
that  we  loved  him,  but  he  first  loved  us.”  1  John,  4  :  19. 
Thus,  as  when  you  weigh  a  thing,  you  cast  in  weight 
after  weight,  till  the  scales  break ;  so  doth  God,  one 
consideration  upon  another,  to  overcome  our  hearts, 
and  make  us  admiringly  to  cry,  ”  What  manner  of  _ove  ” 


Ch.  4. 


god’s  giving  his  own  son. 


45 


is  this!  Thus  I  have  showed  you  what  God’s  giving  of 
Christ  is,  and  what  matchless  love  is  manifested  in  that 
incomparable  gift. 

Inference  1.  Learn  hence  the  exceeding  preciousness 
of  souls ,  and  at  what  a  high  rate  God  values  them,  that 
he  gave  his  Son,  his  only  Son  out  of  his  bosom,  as  a 
ransom  for  them.  Surely  this  speaks  their  preciousness : 
all  the  world  could  not  redeem  them ;  gold  and  silver 
could  not  be  their  ransom  ;  so  speaks  the  apostle,  "  You 
were  not  redeemed  with  corruptible  things,  as  silver 
and  gold,  but  with  the  precious  blood  of  Christ.”  1  Pet. 

1 :  18.  Such  an  esteem  God  had  for  them,  that  rather 
than  they  should  perish,  Jesus  Christ  shall  be  made  a 
man,  yea,  a  curse  for  them.  Oh,  then,  learn  to  put  a  due 
value  upon  your  own  souls :  do  not  sell  that  cheap  for 
which  God  hath  paid  so  dear :  remember  what  a  trea¬ 
sure  you  carry  about  you  ;  the  glory  that  you  see  in  this 
world  is  not  equivalent  in  worth  to  it.”  "What  shall  a 
man  give  in  exchange  for  his  soul!”  Matt.  16:  26. 

2.  If  God  has  given  his  own  Son  for  the  wrorld,  then 
it  follows,  that  those  for  whom  God  gave  his  own  Son, 
may  warrantably  expect  any  other  temporal  mercies  from 
him.  This  is  the  apostle’s  inference,  "He  that  spared 
not  his  own  Son,  but  delivered  him  up  for  us  all,  how 
shall  he  not,  with  him,  freely  give  us  all  things!”  Rom. 

8:  32.  And  so,  1  Cor.  3:  21-23,  "All  things  are  yours, 
for  ye  are  Christ’s :”  that  is,  they  hold  all  other  things 
in  Christ,  who  is  the  capital  and  most  comprehensive 
mercy. 

No  other  mercy  you  need  or  desire,  is  or  can  be  so 
dear  to  God  as  Jesus  Christ  is.  As  for  the  world,  and  the 
comforts  of  it,  it  is  the  dust  of  his  feet ;  he  values  it 
not,  as  you  see  by  his  providential  disposals  of  it,  hav- 
irur  given  it  to  the  worst  of  men.  "All  the  Turkish 
empire,”  saith  Luther,  "as  great  and  glorious  as  it  is,  _ 
is  but  a  crumb  which  the  Master  of  the  family  throws 


46 


THE  FOUNTAIN  OF  LIFE. 


Ch.  4 


to  the  dogs.”  Think  upon  any  other  outward  enjoyment 
that  is  valuable  in  your  eyes,  and  there  is  not  so  much 
comparison  between  it  and  Christ,  in  the  esteem  of 
God,  as  between  your  dear  children  and  the  lumber  of 
your  houses,  in  your  esteem.  If  then  God  has  parted  so 
freely  with  that  which  was  infinitely  dearer  to  him  than 
these,  how  shall  he  deny  these  when  they  may  promote 
his  glory  and  your  good  I 

As  Jesus  Christ  was  nearer  the  heart  of  God  than  all 
these,  so  Christ  is,  in  himself,  much  greater  and  more 
excellent  than  all  of  them.  Ten  thousand  worlds,  and 
the  glory  of  them  all,  is  but  the  dust  of  the  balance  if 
weighed  with  Christ.  These  things  are  but  poor  crea¬ 
tures,  but  he  is  "  over  all,  God  blessed  for  ever.”  Rom. 
9  :  5.  They  are  common  gifts,  but  he  is  the  gift  of  God. 
John,  4  :  10.  They  are  ordinary  mercies,  but  he  is  The 
Mercy,  Luke,  1  :  72,  as  one  pearl  or  precious  stone  is 
greater  in  value  than  ten  thousand  pebbles.  Now,  if 
God  has  so  freely  given  the  greater,  how  can  you  sup¬ 
pose  he  should  deny  the  lesser  mercies  1  Will  a  man 
give  to  another  a  large  inheritance,  and  grudge  him  a 
trifle  1  How  can  it  be  1 

There  is  no  other  mercy  you  need,  but  you  are  enti¬ 
tled  to  it  by  the  gift  of  Christ ;  it  is,  as  to  right,  con¬ 
veyed  to  you  with  Christ.  So,  in  the  fore-cited  1  Cor. 
3  :  21-23,  the  world  is  yours,  yea,  all  is  yours,  for  ye 
are  Christ’s.  So  2  Cor.  1  :  20,  "  For  all  the  promises  of 
God  in  him  are  yea,  and  in  him  Amen.”  With  him  he 
hath  given  you  all  things  richly  to  enjoy.  1  Tim.  6  :  17. 

If  God  has  given  you  this  nearer,  greater,  and  all- 
comprehending  mercy,  when  you  were  enemies  to  him, 
and  alienated  from  him,  it  is  not  imaginable  he  should 
deny  you  any  inferior  mercy,  when  you  are  come  into 
a  state  of  reconciliation  and  amity  with  him.  So  the 
apostle  reasons,  "For  if,  when  we  were  enemies,  we 
were  reconciled  to  God  by  the  death  of  his  Son  ;  much 


Ch.  4. 


god’s  giving  his  own  son. 


47 


more,  being  reconciled,  we  shall  be  saved  by  his  life.” 
Rom.  5  :  8-10. 

3.  If  the  greatest  love  hath  been  manifested  in  giving 
Christ  to  the  world,  then  it  follows,  that  the  greatest 
evil  and  wickedness  is  manifested  in  despising,  slight¬ 
ing,  and  rejecting  Christ.  It  is  sad  to  abuse  the  love  of 
God  manifested  in  the  least  gift  of  providence  ;  but,  to 
slight  the  richest  displays  of  it,  even  that  peerless  gift, 
wherein  God  commends  his  love  in  the  most  astonishing 
manner,  this  is  sin  beyond  description.  Blush,  0  hea¬ 
vens,  and  be  astonished,  0  earth  !  yea,  be  ye  horribly 
afraid  !  No  guilt  like  this.  But,  are  there  any  such  in 
the  world  1  Dare  any  slight  this  gift  of  God  1  Indeed, 
if  men’s  words  might  be  taken,  there  are  few  or  none 
that  dare  do  so  ;  but  if  their  lives  and  practices  may 
be  believed,  this,  this  is  the  sin  of  the  far  greater  part 
of  the  christianized  world.  Witness  the  lamentable  stu¬ 
pidity  and  supineness  ;  witness  the  contempt  of  the 
Gospel  j  witness  the  hatred  and  persecution  of  his 
image,  laws,  and  people.  What  is  the  language  of  all 
this,  but  a  vile  esteem  of  Jesus  Christ  1 

And  now  let  me  a  little  expostulate  with  those  un¬ 
grateful  souls  that  trample  under  foot  the  Son  of  God ; 
that  value  not  this  love  that  gave  him  up  to  die.  What 
is  that  mercy  which  you  so  contemn  and  undervalue  I 
is  it  so  vile  and  cheap  a  thing  as  your  conduct  speaks 
it  to  be  1  is  it  indeed  worth  no  more  than  this  in  your 
eyes !  Surely  you  will  not  be  long  of  that  opinion  ! 
Will  you  be  of  that  mind,  think  you,  when  death  and 
judgment  shall  have  thoroughly  awakened  you  1  Oh, 
no  :  then  a  thousand  worlds  for  Christ !  Or,  think  ye, 
that  any  besides  you  in  the  world  are  of  your  mind  1 
You  are  deceived  if  you  think  so  ;  "To  them  that  be¬ 
lieve  he  is  precious,”  1  Pet.  2  :  7,  through  all  the  world. 
And  in  the  other  world  they  are  of  a  quite  contrary 
mind.  Could  you  but  hear  what  is  said  of  him  in  hea- 


48 


THE  FOUNTAIN  OF  LIFE. 


Ch.  4. 


ven,  in  what  a  dialect  the  saved  of  the  Lord  extol 
their  Saviour ;  or  could  you  but  imagine  the  self-re¬ 
venges,  the  self-torments,  which  the  damned  suffer  for 
their  folly,  and  what  a  value  they  would  set  upon  one 
tender  of  Christ,  if  it  might  but  again  be  hoped  for  ; 
you  would  see  that  such  as  you  are  the  only  despisers 
of  Christ.  Besides,  methinks  it  is  astonishing  that  you 
should  despise  a  mercy  in  which  your  own  souls  are  so 
dearly,  so  deeply,  so  everlastingly  concerned,  as  they 
are  in  this  gift  of  God.  If  it  were  but  the  soul  of  an¬ 
other,  nay,  less,  if  but  the  body  of  another,  and  yet  less 
than  that,  if  but  another’s  beast,  whose  life  you  could 
preserve,  you  are  obliged  to  do  it ;  but  when  it  is  thy¬ 
self,  yea,  the  best  part  of  thyself,  thine  own  invaluable 
soul,  that  thou  ruinest  and  destroyest  thereby,  oh,  what 
a  monster  art  thou  to  cast  it  away  thus !  What !  will 
you  slight  your  own  souls  I  care  you  not  whether  they 
be  saved,  or  whether  they  be  damned  !  is  it  indeed  an 
indifferent  thing  with  you  which  way  they  fall  at  death  ! 
have  you  imagined  a  tolerable  hell  1  is  it  easy  to  per¬ 
ish  !  are  you  not  only  turned  God’s  enemies,  but  your 
own  too  1  Oh,  see  what  monsters  sin  can  turn  men  into  ! 
Oh  the  stupifying,  besotting,  intoxicating  power  of  sin ! 

But  perhaps  you  think  that  all  these  are  but  uncertain 
sounds  with  which  we  alarm  you  ;  it  may  be  thine  own 
heart  will  preach  such  doctrine  as  this  to  thee  :  "  Who 
can  assure  me  of  the  reality  of  these  things  1  why 
should  I  trouble  myself  with  an  invisible  world,  or  be 
so  much  concerned  for  what  my  eyes  never  saw,  nor 
did  I  ever  receive  the  report  from  any  that  have  seen 
them!”  Well,  though  we  cannot  now  show  you  these 
things,  yet  shortly  they  shall  be  shown  you,  and  your 
own  eyes  shall  behold  them.  You  are  convinced  and 
satisfied  that  many  other  things  are  real  which  you 
never  saw ;  but  be  assured,  that  "  if  the  word  spoken 
by  angels  was  stedfast,  and  every  transgression  and  dis- 


Ch.  5. 


Christ’s  wonderful  person. 


49 


obedience  received  a  just  recompence  of  reward,  how 
shall  we  escape  if  we  neglect  so  great  salvation,  which 
at  first  began  to  be  spoken  to  us  by  the  Lord,  and  was 
confirmed  to  us  by  them  that  heard  him,  God  also  bear  ¬ 
ing  them  witness  V  Heb.  2  :  2-4.  But,  perhaps  you  say, 
if  they  be  certain,  yet  they  are  not  near  ;  it  will  be  a 
long  time  before  they  come.  Poor  soul !  how  dost  thou 
cheat  thyself!  It  may  be  not  one  twentieth  part  so  long 
a  time  as  thy  own  fancy  paints  for  thee  j  thou  art  not 
certain  of  the  next  moment. 

And  suppose  what  thou  imaginest ;  what  are  twenty 
or  forty  years  when  they  are  past  1  yea,  what  are  a 
thousand  years  to  vast  eternity  1  Go,  trifle  away  a  few 
days  more  ;  sleep  out  a  few  nights  more,  and  then  lie 
down  in  the  dust ;  it  will  not  be  long  ere  the  trump  of 
God  shall  awaken  thee,  and  thine  eyes  shall  behold  Je¬ 
sus  coming  in  the  clouds  of  heaven,  and  then  you  will 
know  the  price  of  this  sin.  Oh,  therefore,  if  there  be 
any  sense  of  eternity  upon  you,  any  pity  or  love  for 
yourself  in  you  ;  if  you  have  any  interests  more  than 
the  beasts  that  perish,  despise  not  your  own  offered 
mercies,  slight  not  the  richest  gift  that  ever  was  yet 
opened  to  the  world  $  and  a  sweeter  cannot  be  opened 
to  all  eternity. 


CHAPTER  V. 

OF  CHRIST’S  WONDERFUL  PERSON. 

“  And  the  Word  was  made  flesh,  and  dwelt  among  usd'  John ,  1  •  14. 

We  have  contemplated  the  covenant  of  redemption. 
It  is  such  as  infinitely  exceeds  the  power  of  any  mere 

Fountain.  3 


50 


THE  FOUNTAIN  OF  LIFE. 


Ch.  5 


creature  to  perform.  He  that  undertakes  to  satisfy 
God  by  obedience  for  man’s  sin,  must  himself  be  God ; 
and  be  that  performs  such  a  perfect  obedience,  by  doing 
and  suffering  all  that  the  law  required,  in  our  room,  must 
be  man.  These  two  natures  must  be  united  in  one  per¬ 
son,  else  there  could  not  be  a  co-operation  of  each  na¬ 
ture  in  his  mediatorial  work.  How  these  natures  are 
united,  in  the  wonderful  person  of  our  Immanuel,  is  the 
first  part  of  the  great  mystery  of  godliness :  a  subject 
studied  and  adored  by  angels!  and  the  mystery  thereof 
is  wrapped  up  in  the  passage  before  us.  Wherein  we 
have, 

1.  The  Person  assuming ,  o  a oyos,  the  Word,  that  is,  the 
second  Person  or  Subsistent  in  the  most  glorious  God¬ 
head  ;  called  the  Word,  either  because  he  is  the  scope 
or  principal  matter,  both  of  the  prophetical  and  pro¬ 
missory  word ;  or  because  he  expounds  and  reveals  the 
mind  and  will  of  God  to  men,  as  verse  18 :  "  The  only 
begotten  Son,  which  is  in  the  bosom  of  the  Father,  he 
hath  declared  ”  or  expounded  "  him.” 

2.  The  nature  assumed ,  «■*/>£,  flesh,  that  is,  the  entire 
human  nature,  consisting  of  a  true  human  soul  and  body. 
For  so  this  word  in  Rom.  3  :  20,  and  the  Hebrew 
word  Basar ,  which  answers  to  it,  by  a  usual  metonymy  of 
a  part  for  the  whole,  is  used,  Gen.  6  :  12.  The  word 
desk,  rather  than  man,  is  doubtless  used  here  to  enhance 
the  admirable  condescension  and  abasement  of  Christ ; 
implying  man’s  vileness,  weakness,  and  opposition  to 
spirit.  Hence  the  whole  nature  is  denominated  by  that 
part,  and  called  flesh. 

3.  The  assumption  itself,  sytvtro,  he  was  made  ;  not 
flit,  he  was,  (as  Socinus  would  render  it,  designing 
thereby  to  overthrow  the  existence  of  Christ’s  glorified 
body  now  in  heaven,)  but  f actus  est ,  he  was  made,  that 
is,  he  took  or  assumed  the  true  human  nature  into  the 
unity  of  his  Divine  person,  with  all  its  integral  parts 


Ck  5. 


Christ’s  wonderful  person. 


51 


and  essential  properties ;  and  so  was  made,  or  became 
a  true  and  real  man,  by  that  assumption.  The  apostle 
speaking-  of  the  same  act,  Heb.  2  : 16,  uses  another  word, 
He  "  took  on  him,”  or  he  assumed.  And  when  it  is  said, 
he  was  made  flesh,  misconceive  not,  as  if  there  was  a 
mutation  of  the  Godhead  into  flesh ;  for  this  was  per« 
formed,  "not  by  changing  what  he  was,  but  by  assuming 
what  he  was  not,”  as  Augustine  well  expresses  it.  As 
when  the  Scripture,  in  a  like  expression,  says,  "  He  was 
made  sin,”  2  Cor.  5  :  21,  and  made  a  curse,  Gal.  3  :  13, 
the  meaning  is  not,  that  he  was  turned  into  sin,  or  into 
a  curse  ;  no  more  may  we  think  here  the  Godhead  was 
turned  into  flesh,  and  lost  its  own  being  and  nature,  be¬ 
cause  it  is  said  he  was  made  flesh. 

This  assertion  "that  the  Word  was  made  flesh,”  is  also 
here  strongly  confirmed.  He  "  dwelt  among  us,”  and  we 
saw  his  glory.  This  was  no  phantasm,  but  a  most  real 
and  indubitable  thing.  For,  «naivcc<nv  ev  he  pitched  his 
tent,  or  tabernacled  with  us.  And  we  are  eye-witnesses 
of  it.  "  That  which  was  from  the  beginning,  which  we 
have  heard,  which  we  have  seen  with  our  eyes,  which 
we  have  looked  upon,  and  our  hands  have  handled,  of 
the  Word  of  life,  declare  we  unto  you.”  1  John,  1 :  1-3. 
Hence, 

Jesus  Christ  did  really  assume  the  true  and  perfect  nature 
of  man ,  into  a  personal  union  with  his  JJivine  nature , 
and  still  remains  true  God ,  and  true  man ,  in  one  per¬ 
son,  for  ever. 

The  proposition  contains  one  of  the  deepest  myste¬ 
ries  of  godliness,  1  Tim.  3  :  16.  A  mystery,  by  which 
apprehension  is  dazzled,  invention  astonished,  and  all 
expression  swallowed  up.  If  ever  the  tongues  of  angels 
were  desirable  to  explicate  any  word  of  God,  they  are 
so  here.  The  proper  use  of  words  is  of  great  impor¬ 
tance  in  this  doctrine.  We  walk  upon  the  brink  of 
danger.  The  least  tread  awry  may  ingulf  us  in  the 


52 


THE  FOUNTAIN  OF  LIFE. 


Cli.  5. 


bogs  of  error.  Arius  would  have  been  content,  if  the 
council  of  Nice  would  but  have  gratified  him  in  a  letter, 
OfUo/Hcr/of,  for  c/uoSa-toc.*  The  Nestorians  also  desired  but 
a  letter,  3-tocTo^o c,  instead  of  3-eotohoc.  These  seemed  but 
small  and  modest  requests,  but,  if  granted,  had  proved 
no  small  prejudice  to  the  truth.  I  desire  therefore  the 
reader  would,  with  greatest  attention  of  mind,  apply 
himself  to  these  truths.  It  is  a  doctrine  hard  to  under¬ 
stand,  and  dangerous  to  mistake.  As  Prosper  has  well 
said,  "  It  is  better  not  touch  the  bottom,  than  not  keep 
within  the  circle.”  Christ  did  assume  a  true  human 
body;  that  is  plainly  asserted,  Phil.  2 :  7,  8,  &c.  Heb. 
2  :  14,  16.  In  one  place  it  is  called  taking  on  him  the 
seed  of  Abraham,  and  in  the  text,  flesh.  He  did  also 
assume  a  true  human  soul;  this  is  undeniable  by  its  ope¬ 
rations,  passions,  and  expiration  at  last,  Matt.  26  :  38, 
and  27  :  50.  And  that  both  these  natures  make  but  one 
person,  is  as  evident  from  Rom.  1 :  3,  4,  "  Jesus  Christ 
was  made  of  the  seed  of  David  according  to  the  flesh, 
and  declared  to  be  the  Son  of  God  with  power,  accord¬ 
ing  to  the  Spirit  of  holiness,  by  the  resurrection  from 
the  dead.”  So  Rom.  9:5,"  Of  whom,  as  concerning 
the  flesh,  Christ  came,  who  is  over  all,  God  blessed  for 
ever.  Amen.”  Let  us  then  consider  the  nature ;  the  ef¬ 
fects  ;  and  the  reasons  or  ends  of  this  wonderful  union. 

I.  The  nature  of  this  union.  The  assumption  of  which 
I  speak,  is  that  whereby  the  Second  Person  in  the  God¬ 
head  did  take  the  human  nature  into  a  personal  union 
with  himself,  by  virtue  whereof  the  manhood  subsists  in 
the  Second  Person,  yet  without  confusion,  both  making 
but  one  person,  Immanuel,  God  with  us. 

So  that  though  we  truly  ascribe  a  twofold  nature  to 
Christ,  yet  not  a  double  person  ;  for  the  human  nature 
of  Christ  never  subsisted  separately  and  distinctly,  by 

♦  Of  a  like  substance,  for,  of  the  same  substance. 


Ch.  5. 


Christ’s  wonderful  person. 


53 


any  personal  subsistence  of  its  own,  as  it  doth  in  ali 
other  men,  but,  from  the  first  moment  of  conception, 
subsisted  in  union  with  the  Second  Person. 

To  explicate  this  mystery  more  particularly,  let  it  be 
considered: 

1.  The  human  nature  was  united  to  the  Second  Per¬ 
son  miraculously  and  extraordinarily ,  being  supernatu- 
rally  framed  in  the  womb  of  the  virgin,  by  the  over¬ 
shadowing  power  of  the  Highest.  Luke,  1 :  34,  35.  And 
this  was  necessary  to  exempt  the  assumed  nature  from 
the  stain  and  pollution  of  Adam’s  sin,  which  it  wholly 
escaped ;  inasmuch  as  he  received  it  not,  as  all  others 
do,  in  the  way  of  ordinary  generation,  wherein  original 
sin  is  propagated ;  but  this  being  extraordinarily  pro¬ 
duced,  was  a  most  pure  and  holy  thing.  Luke,  1  :  35. 
And  indeed  this  perfect  shining  holiness,  in  which  it 
was  produced,  was  absolutely  necessary,  both  in  order 
to  its  union  with  the  Divine  Person,  and  the  design  of 
that  union ;  which  was  both  to  satisfy  for,  and  to  sanc¬ 
tify  us.  The  two  natures  could  not  be  conjoined  in  the 
person  of  Christ,  had  there  been  the  least  taint  of  sin 
upon  the  human  nature.  For  God  can  have  no  fellow¬ 
ship  with  sin,  much  less  be  united  to  it.  Or,  supposing 
such  a  conjunction  with  our  sinful  nature,  he  being 
thus  a  sinner  himself,  could  never  satisfy  for  the  sins  of 
others ;  nor  could  any  unholy  thing  ever  make  us  holy. 
"Such  an  High  Priest  therefore  became  us  as  is  holy, 
harmless,  undefiled,  separate  from  sinners.”  Heb.  7 :  26. 
And  such  a  one  he  must  needs  be,  whom  the  Holy  Ghost 
produced  in  such  a  peculiar  way,  to  *yiov ,  "  that  holy 
thing.” 

2.  As  it  was  produced  miraculously,  so  it  was  as¬ 
sumed  integrally  ;  that  is  to  say,  Christ  took  a  complete 
and  perfect  human  soul  and  body,  with  all  and  every 
faculty  and  member  pertaining  to  it.  And  this  was  ne¬ 
cessary,  (as  both  Augustin  and  Fulgentius  have  well 


54 


THE  FOUNTAIN  OF  LIFE. 


Ch.  5. 


observed,)  that  thereby  he  might  heal  the  whole  nature 
of  that  leprosy  of  sin  which  hath  seized  and  infected 
every  member  and  faculty.  "  He  assumed  all  to  sanc¬ 
tify  all  ;”  as  Damascen  expresses  it.  He  designed  a  per¬ 
fect  recovery,  by  sanctifying  us  wholly  in  soul,  body,  and 
spirit;  and  therefore  assumed  the  whole  in  order  to  it, 

3.  He  assumed  our  nature,  as  with  all  its  integral 

parts,  so  with  all  its  sinless  infirmities.  And  therefore 
it  is  said  of  him,  "  That  it  behoved  him,”  vavta 

c/uoiai&HViU)  "in  all  things”  (that  is,  all  things  natural,  not 
formally  sinful,  as  it  is  limited  by  the  same  apostle, 
Heb.  4  :  15)  "  to  be  made  like  unto  his  brethren,”  Heb. 
2  :  17.  But  here  divines  carefully  distinguish  infirmities 
into  personal  and  natural.  Personal  infirmities  are  such 
as  befall  particular  persons  from  particular  causes,  such 
as  dumbness,  blindness,  lameness,  leprosies,  monstrosi¬ 
ties,  and  other  deformities.  These  it  was  no  way  ne¬ 
cessary  that  Christ  should,  nor  did  he  at  all  assume  ; 
but  the  natural  ones,  such  as  hunger,  thirst,  Aveariness, 
sweating,  bleeding,  mortality,  &c.  which  though  they 
are  not  in  themselves  formally  and  intrinsically  sinful, 
yet  are  they  the  effects  and  consequents  of  sin.  They 
are  so  many  marks,  that  sin  has  left  of  itself  upon  our 
natures.  And  on  that  account  Christ  is  said  to  be  sent 
"  in  the  likeness  of  sinful  flesh.”  Rom.  8  :  3.  Wherein 
the  gracious  condescension  of  Christ  for  us  is  marvel¬ 
lously  signalized,  that  he  would  not  assume  our  inno¬ 
cent  nature,  as  it  was  in  Adam  before  the  fall,  while  it 
stood  in  all  its  primitive  glory  and  perfection;  but  after 
sin  had  quite  defaced,  ruined,  and  spoiled  it. 

4.  The  human  nature  is  so  united  with  the  Divine,  as 
that  each  nature  still  retains  its  own  essential  properties 
distinct.  And  this  distinction  is  not,  and  cannot  be  lost 
by  that  union. 

II.  The  effects ,  or  immediate  results  of  this  marvellous 

union. 


Ch.  5. 


Christ’s  wonderful  person. 


55 


1.  The  two  natures  being  thus  united  in  the  person 
of  the  Mediator,  by  virtue  thereof  the  properties  of  each 
nature  are  attributed ,  and  do  truly  agree  in  the  whole 
person ;  so  that  it  is  proper  to  say,  the  Lord  of  glory 
was  crucified,  1  Cor.  2  :  8,  and  the  blood  of  God  re¬ 
deemed  the  church,  Acts,  20  :  28,  that  Christ  was  both 
in  heaven  and  in  the  earth  at  the  same  time,  John,  3:13. 
Yet  we  do  not  believe  that  one  nature  doth  transfuse  or 
impart  its  properties  to  the  other,  or  that  it  is  proper 
to  say  the  Divine  nature  suffered,  bled,  or  died  ;  or  the 
human  is  omniscient,  omnipotent,  omnipresent;  but  that 
the  properties  of  both  natures  are  so  ascribed  to  the 
person,  that  it  is  proper  to  affirm  any  of  them  of  him  in 
the  concrete,  though  not  abstractly.  The  right  under¬ 
standing  of  this  would  greatly  assist  in  teaching  the 
true  sense  of  the  fore-named,  and  many  other  dark  pas¬ 
sages  in  the  Scriptures. 

2.  Another  fruit  of  this  union,  is  the  singular  advance¬ 
ment  of  the  human  nature  in  Christ ,  far  beyond  and 
above  what  it  is  capable  of  in  any  other  person,  it 
being  hereby  replenished  and  filled  with  an  unparal¬ 
leled  measure  of  Divine  graces  and  excellencies ;  in 
which  respect  he  is  said  to  be  anointed  above  his 
fellows,”  Psa.  45  :  7,  and  so  becomes  the  object  of  ado¬ 
ration  and  divine  worship,  Acts,  7  :  59. 

3.  Hence  follows,  as  another  excellent  fruit  of  this 
union,  the  concourse  and  co-operation  of  each  nature  in 
his  mediatorial  works;  for  in  them  he  acts  according  to 
both  natures :  the  human  nature  doing  what  is  human, 
namely,  suffering,  sweating,  bleeding,  dying ;  and  his 
Divine  nature  stamping  all  these  with  infinite  value  ; 
and  so  both  sweetly  concur  unto  one  glorious  work  and 
design  of  mediation.  Papists  generally  deny  that  he 
performs  any  of  these  mediatorial  works  as  God,  but 
only  as  man ;  but  how  boldly  do  they  therein  contradict 
the  Scriptures !  See  2  Cor.  5  :  10  ;  Heb.  9  :  14,  15. 


56 


THE  FOUNTAIN  OF  LIFE. 


Ch.  5. 


Ill  The  grounds  and  reasons  of  this  assumption.  The 
Divine  did  not  assume  the  human  nature  necessarily, 
hut  voluntarily;  not  out  of  indigence,  but  bounty;  not 
because  it  was  to  be  perfected  by  it,  but  to  perfect  it, 
that  so  Christ  might  be  prepared  for  the  full  discharge 
of  his  mediatorship,  in  the  offices  of  our  Prophet,  Priest, 
and  King. 

Had  he  not  possessed  this  double  nature  in  the  unity 
of  his  person,  he  could  not  have  been  our  Prophet:  for, 
as  God,  he  knows  the  mind  and  will  of  God,  John,  1  :  18, 
and  3  :  13 ;  and  as  man  he  is  fitted  to  impart  it  suit¬ 
ably  to  us,  Deut.  18  : 15-18,  compared  with  Acts,  20  :  22. 
As  Priest,  had  he  not  been  man,  he  could  have  shed 
no  blood ;  and  if  not  God,  it  had  been  of  no  adequate 
value  for  us,  Heb.  2  :  17 ;  Acts,  3  :  28.  As  King,  had  he 
not  been  man,  he  had  been  of  a  different  nature,  and  so 
no  fit  head  for  us;  and  if  not  God,  he  could  neither  rule 
nor  defend  his  body  the  church.  These  then  were  the 
designs  and  ends  of  that  assumption. 

Inference  1.  Let  all  Christians  rightly  inform  their 
minds  in  this  truth  of  so  great  moment  in  religion,  and 
hold  it  fast  against  all  subtle  adversaries  that  would 
wrest  it  from  them.  The  learned  Hooker  observes,  that 
the  dividing  of  Christ's  person ,  which  is  but  one,  and 
the  confounding  of  his  natures ,  which  are  two,  has  been 
the  occasion  of  those  errors  which  have  so  greatly  dis¬ 
turbed  the  peace  of  the  church.  The  Arians  denied  his 
Deity,  levelling  him  with  other  created  beings.  The 
Apollinarians  maimed  his  humanity.  The  Sabellians 
affirmed,  that  the  Father  and  Holy  Ghost  were  incar¬ 
nated  as  well  as  the  Son ;  and  were  forced  upon  that 
absurdity  by  another  error,  namely,  denying  the  three 
distinct  persons  in  the  Godhead,  and  affirming  they 
were  but  three  names.  The  Eutychians  confounded 
both  natures  in  Christ,  denying  any  distinction  of  them. 
The  Seleusians  affirmed  that  he  unclothed  himself  of 


Ch.  5. 


Christ’s  wonderful  person. 


57 


his  humanity  when  he  ascended,  and  has  no  human 
body  in  heaven.  The  Nestorians  so  rent  the  two  names 
of  Christ  asunder,  as  to  make  two  distinct  persons  of 
them. 

But  ye,  beloved,  have  not  so  learned  Christ.  Ye  know 
he  is,  1.  True  and  very  God ;  2.  True  and  very  man  ; 
that,  3.  These  two  natures  make  but  one  person,  being 
united  inseparably;  4.  That  they  are  not  confounded 
or  swallowed  up  one  in  another,  but  remain  still  dis¬ 
tinct  in  the  person  of  Christ.  Hold  ye  the  sound  words 
which  cannot  be  condemned.  Great  things  hang  upon 
all  these  truths.  O  suffer  not  a  stone  to  be  loosed  out 
of  the  foundation. 

2.  Adore  the  love  of  the  Father  and  the  Son ,  who  va¬ 
lued  your  souls  so  highly,  and  were  willing  to  save  you 
at  such  a  cost. 

The  love  of  the  Father  is  herein  admirably  conspicu¬ 
ous,  who  so  vehemently  willed  our  salvation,  that  he 
could  degrade  the  beloved  of  his  soul  to  so  vile  and 
contemptible  a  state. 

And  how  astonishing  is  the  love  of  Christ,  that  would 
make  such  a  stoop  as  this  to  exalt  us !  Oh  that  you 
would  get  your  hearts  suitably  impressed  and  affected 
with  this  love  both  of  the  Father  and  the  Son !  How  is 
the  courage  of  some  noble  Romans  celebrated  in  his¬ 
tory,  for  the  brave  adventures  they  made  for  the  com- 
monwealth ;  but  they  could  never  stoop  as  Christ  did, 
being  so  infinitely  below  him  in  personal  dignity. 

3.  And  here  infinite  wisdom  has  also  left  a  famous 
and  everlasting  mark  of  itself,  which  invites,  yea,  even 
chains  the  eyes  of  angels  and  men  to  itself.  Had  there 
been  a  general  council  of  angels  to  devise  a  way  of 
recovering  poor  sinners,  they  would  all  have  been  at  an 
everlasting  demur  and  loss  about  it.  It  could  not  have 
entered  their  thoughts,  (though  they  are  most  intelli¬ 
gent  and  sagacious,)  that  ever  mercy,  pardon,  and 


58 


THE  FOUNTAIN  OF  LIFE. 


Ch.  5. 


grace,  should  find  such  a  way  as  this  to  issue  forth  from 
the  heart  of  God  to  the  hearts  of  sinners.  Oh,  how 
wisely  is  the  method  of  our  recovery  laid !  so  that 
Christ  may  be  well  called  "  the  power  and  wisdom  of 
God,”  1  Cor.  1  :  24 ;  forasmuch  as  in  him  the  Divine 
wisdom  is  more  glorified  than  in  all  the  other  works  of 
God  upon  which  he  has  impressed  it. 

4.  Hence  also  we  infer  the  incomparable  excellency 
of  the  Christian  religion ,  that  shows  poor  sinners  such  a 
sure  foundation  on  which  the  trembling  conscience  may 
rest.  While  poor  distressed  souls  look  to  themselves, 
they  are  perpetually  in  darkness.  The  cry  of  the  dis¬ 
tressed  natural  conscience  is,  "  Wherewith  shall  I  come 
before  the  Lord  V’  Conscience  sees  God  arming  him¬ 
self  with  wrath,  to  avenge  himself  for  sin,  and  cries 
out,  Oh,  how  shall  1  prevent  him ;  if  he  would  accept 
the  fruit  of  my  body  (those  dear  pledges  of  nature) 
for  the  sin  of  my  soul,  he  should  have  them  !  But  now 
we  see  God  coming  down  in  flesh,  and  so  intimately 
uniting  our  nature  to  himself,  that  it  had  properly  no 
personal  separate  subsistence,  but  is  united  with  the  Di¬ 
vine  person :  hence  it  is  easy  to  imagine  what  worth 
and  value  must  be  in  that  blood ;  and  how  eternal  love, 
springing  forth  triumphantly  from  it,  flourishes  into  par¬ 
don,  grace,  and  peace.  Here  is  a  way  in  which  the  sin¬ 
ner  may  see  justice  and  mercy  kissing  each  other,  and 
the  latter  exercised  freely  without  prejudice  to  the  for¬ 
mer.  All  other  consciences,  through  the  world,  lie 
either  in  a  deep  sleep  in  the  devil’s  arms,  or  else  are 
rolling,  sea-sick,  upon  the  waves  of  their  own  fears  and 
dismal  presages.  Oh,  happy  are  they  that  have  dropped 
anchor  on  this  ground,  and  not  only  know  they  have 
peace,  but  why  they  have  it. 

5.  Of  how  great  moment  is  it,  that  Christ  should 
have  union  with  our  'particular  persons ,  as  well  as  with 
our  common  nature  !  For,  by  this  union  with  our  na- 


Ch.  5. 


Christ’s  wonderful  person. 


59 


ture  alone,  never  any  man  was,  or  can  be  saved.  Yea, 
let  me  add,  that  this  union  with  our  natures  is  utterly 
in  vain  to  you,  and  will  do  you  no  good,  except  he  have 
union  with  your  persons  by  faith  also.  It  is  indeed  in¬ 
finite  mercy  that  God  is  come  so  near  you  as  to  dwell 
in  your  flesh ;  and  that  he  has  fixed  upon  such  an  excel¬ 
lent  method  to  save  poor  sinners.  And  has  he  done  all 
this  1  Is  he  indeed  come  home,  even  to  your  own  doors, 
to  seek  peace  %  Does  he  veil  his  insupportable  glory 
under  flesh,  that  he  may  treat  the  more  familiarly  1  and 
yet  do  you  refuse  him,  and  shut  your  heart  against  him! 
Then  hear  one  word,  and  let  thine  ears  tingle  at  the 
sound  of  it :  thy  sin  is  thereby  aggravated  beyond  the 
sin  of  devils,  who  never  sinned  against  a  mediator  in 
their  own  nature  ;  who  never  despised,  or  refused,  be¬ 
cause,  indeed,  they  were  never  offered  terms  of  mercy, 
as  you  are.  And  I  doubt  not  but  the  devils  themselves, 
who  now  tempt  you  to  reject,  will,  to  all  eternity,  up¬ 
braid  your  folly  for  rejecting  this  great  salvation,  which 
in  this  excellent  way  is  brought  down  even  to  your 
own  doors. 

6.  If  Jesus  Christ  has  assumed  our  nature,  then  he  is 
sensibly  touched  with  the  infirmities  that  attend  it,  and 
so  hath  pity  and  compassion  for  us  under  all  our  bur¬ 
dens.  And  indeed  this  was  one  end  of  his  assuming 
it,  that  he  might  be  able  to  have  compassion  on  us : 
"  Wherefore  in  all  things  it  behoved  him  to  be  made 
like  unto  his  brethren,  that  he  might  be  a  merciful  and 
faithful  High  Priest,  in  things  pertaining  to  God,  to 
make  reconciliation  for  the  sins  of  the  people.  For  in 
that  he  himself  hath  suffered,  being  tempted,  he  is  able 
to  succor  them  that  are  tempted.”  Heb.  2  :  17,  18. 
Oh  what  a  comfort  is  this  to  us,  that  he  who  is  our  High 
Priest  in  heaven,  has  our  nature  to  enable  him  to  take 
compassion  on  us  ! 

7.  Hence  we  see  to  what  a  height  God  intends  to 


60 


THE  FOUNTAIN  OF  LIFE. 


Ch.  5 


build  up  the  happiness  of  man ,  in  that  he  hath  laid  the 
foundation  thereof  so  deep,  in  the  incarnation  of  his 
Son.  They  that  intend  to  build  high,  lay  the  foundation 
low.  The  happiness  and  glory  of  our  bodies,  as  well 
as  our  souls,  are  founded  in  Christ’s  taking  our  flesh 
upon  him  ;  for  therein,  as  in  a  model  or  pattern,  God 
intended  to  show  what  in  time  he  resolves  to  make  of 
our  bodies  ;  for  he  will  transform  our  vile  bodies,  and 
make  them  one  day  conformable  to  the  glorious  body  of 
Jesus  Christ.  Phil.  3  :  21.  This  flesh  was  therefore  as¬ 
sumed  by  Christ,  that  in  it  might  be  shown,  as  in  a  pat¬ 
tern,  how  God  intends  to  honor  and  exalt  it.  And,  indeed, 
a  greater  honor  cannot  be  done  to  the  nature  of  man, 
than  what  is  already  done  by  this  grace  of  union  ;  nor 
are  our  persons  capable  of  higher  glory  than  what  con 
sists  in  their  conformity  to  this  glorious  Head. 

8.  How  wonderful  a  comfort  is  it,  that  he  who  dwells 
m  our  flesh  is  God !  What  joy  may  not  a  poor  believer 
make  out  of  this!  God  and  man  in  one  person!  Oh! 
thrice  happy  conjunction  !  As  man,  he  is  full  of  experi¬ 
mental  sense  of  our  infirmities,  wants,  and  burdens; 
and,  as  God,  he  can  support  and  supply  them  all.  The 
aspect  of  faith  upon  this  wonderful  Person,  how  reliev¬ 
ing,  how  reviving,  how  abundantly  satisfying  is  it ! 
God  will  never  divorce  the  believing  soul  and  its  com¬ 
fort,  after  he  hath  married  our  nature  to  his  own  Son, 
by  the  hypostatical,  and  our  persons  also,  by  the  blessed 
mystical  union. 


Ch.  6. 


Christ’s  authority  as  mediator. 


61 


CHAPTER  VI. 

0 

OF  THE  AUTHORITY  BY  WHICH  CHRIST,  AS  MEDIATOR,  ACTED 

“ For  him,  hath  God  the  Father  sealed — John ,  6  :  27. 

This  Scripture  is  a  part  of  Christ’s  excellent  reply  to 
an  earthly-minded  multitude,  who  followed  him,  not  for 
any  spiritual  excellencies  that  they  saw  in  him,  or  soul- 
advantages  they  expected  by  him,  but  for  bread.  Instead 
of  making  his  service  their  meat  and  drink,  they  only 
served  him  that  they  might  eat  and  drink.  Self  may 
creep  into  the  best  hearts  and  actions  ;  but  it  only  pre¬ 
dominates  in  the  hypocrite.  These  people  had  sought 
Christ  from  place  to  place,  and  having  at  last  found  him, 
they  salute  him  with  the  question,  "  Rabbi,  whence 
earnest  thou  hither  I”  verse  25.  Christ’s  reply  is  partly 
dissuasive,  and  partly  directive.  He  dissuades  them  from 
putting  the  secondary  and  subordinate  in  the  place  of 
the  principal  and  ultimate  end ;  from  preferring  their 
bodies  to  their  souls,  their  fleshly  accommodations  to 
the  glory  of  God.  "  Labor  not  for  the  meat  that  perish- 
eth by  which  he  does  not  take  them  off  from  their  law¬ 
ful  labors  and  callings,  but  dissuades  them  from  mind¬ 
ing  those  things  too  intently;  and  from  the  odious  sin  of 
making  religion  but  a  pretence  for  sensual  gratification. 
"  But  labor  for  that  meat  which  endureth  to  eternal 
life  to  get  bread  for  your  souls  to  live  by  eternally. 
And,  that  he  might  engage  their  diligence  in  seeking  it 
to  purpose,  he  shows  them  not  only  where  they  may 
have  it, — "  which  the  Son  of  man  shall  give  you,” — but 
also  how  they  may  be  fully  satisfied  that  he  hath  it  for 
them,  "  For  him  hath  God  the  Father  sealed.”  In  these 
words  are  three  parts  observable. 

1.  The  Person  sealing  or  investing  Christ  with  au- 


62  THE  FOUNTAIN  OF  LIFE.  Ch.  6. 

thority  and  power  ;  which  is  said  to  he  God  the  Father. 
Though  all  the  persons  in  the  Godhead  are  equal  in 
nature,  dignity,  and  power,  yet  in  their  operation  there 
is  an  order  observed  among  them  :  the  Father  sends  the 
Son,  the  Son  is  sent  by  the  Father,  the  Holy  Ghost  is 
sent  by  both. 

2.  The  subject  in  which  God  the  Father  lodges  this 

authority,  "  Him,”  that  is,  the  Son  of  man.  God  the 
Father  hath  so  sealed  him,  as  he  never  sealed  any  other 
before  him,  or  that  shall  arise  after  him.  No  name  is 
given  in  heaven,  or  earth,  but  this  name,  by  which  we 
are  saved.  Acts,  4  :  12.  "  The  government  is  upon  his 

shoulder.”  Isa.  9  :  6. 

3.  The  way  and  manner  of  the  Father’s  delegating 
and  committing  this  authority  to  Christ ;  and  that  is,  by 
sealing  him.  Where  we  have  both  a  metonymy,  the 
symbol  of  authority  being  put  for  the  authority  itself ; 
and  a  metaphor,  sealing,  which  is  a  human  act  for  rati¬ 
fying  and  confirming  an  instrument  or  grant,  being  here 
applied  to  God.  Like  as  princes,  by  sealed  credentials, 
confirm  the  authority  of  those  they  send.  Hence, 

Jesus  Christ  did  not  of  himself  undertake  the  work  of  our 

redemption ,  but  was  solemnly  sealed  unto  it  by  God  the 

Father. 

When  I  say  he  did  not  of  himself  undertake  this  work, 
I  mean  not  that  he  was  unwilling,  for  his  heart  was  as 
fully  and  ardently  engaged  in  it  as  the  Father’s:  so  he 
tells  us,  ”  Lo,  I  come  to  do  thy  will,  O  God  ;  thy  law  is 
in  my  heart.”  Psa.  40  :  7,  8.  But  the  meaning  is,  he 
came  not  without  a  due  call,  and  full  commission  from 
his  Father.  And  this  is  the  meaning  of  that  scripture, 
"I  proceeded  and  came  from  God ;  neither  came  I  of 
myself,  but  he  sent  me.”  John,  8  :  42.  And  this  the 
apostle  plainly  expresses,  "  No  man  taketh  this  honor 
to  himself,  but  he  that  is  called  of  God,  as  was  Aaron : 
so  also  Christ  glorified  not  himself  to  be  made  an  High 


Ch.  6 


Christ’s  authority  as  mediator. 


63 


Priest ;  but  he  that  said  unto  him,  Thou  art  my  Son.” 
Heb.  5  : 4,  5.  And  on  account  of  these  sealed  creden¬ 
tials  which  he  received  from  the  Father,  he  is  called 
"  the  Apostle  and  High  Priest  of  our  profession,”  Heb. 

3  :  1,  that  is,  one  called  and  sent  forth  by  the  Father’s 
authority.  Our  present  business,  then,  is  to  open  Christ’s 
commission,  and  to  view  the  great  seal  of  heaven  by 
which  it  was  ratified. 

I.  What  was  that  office,  or  work ,  to  which  his  Father 
sealed  him  1  I  answer,  more  generally,  he  was  sealed 
to  the  whole  work  of  mediation  for  us,  thereby  to  reco¬ 
ver  and  save  all  whom  the  Father  had  given  him:  so 
John,  17  :  2  5  it  was  to  "  give  eternal  life  to  as  many  as 
were  given  him  it  was  "  to  bring  Jacob  again  to  him,” 
Isa.  49  :  5,  or,  as  the  apostle  expresses  it,  "  that  he  might 
bring  us  to  God.”  1  Pet.  3  :  18.  More  particularly,  in 
order  to  the  sure  and  full  effecting  of  this  most  glorious 
design,  he  was  sealed  to  the  offices  of  a  Prophet,  Priest, 
and  King,  that  so  he  might  bring  about  and  compass 
this  work. 

1.  God  sealed  him  a  commission  to  preach  the  glad 
tidings  of  salvation  to  sinners.  This  commission  Christ 
opened  and  read  in  the  audience  of  the  people  ;  "  And 
when  he  had  opened  the  book,  he  found  the  place  where 
it  was  written,  The  Spirit  of  the  Lord  is  upon  me,  be¬ 
cause  he  hath  anointed  me  to  preach  the  Gospel  to  the 
poor ;  he  hath  sent  me  to  heal  the  broken-hearted,  to 
preach  deliverance  to  the  captives,  and  the  recovering 
of  sight  to  the  blind,  to  set  at  liberty  them  that  are  bruis¬ 
ed  ;  to  preach  the  acceptable  year  of  the  Lord.  And  he 
closed  the  book,  &c.  And  he  began  to  say  unto  them, 
This  day  is  this  scripture  fulfilled  in  your  ears.”  Luke, 

4  :  17-21. 

2.  He  also  sealed  him  to  the  priesthood ,  and  that  the 
most  excellent ;  authorizing  him  to  execute  both  the 
parts  of  it,  namely,  expiatory  and  intercessory.  He  call- 


THE  FOUNTAIN  OF  LIFE. 


Ch.  6. 


64 

ed  him  to  offer  up  himseff  a  sacrifice  for  us :  "I  have 
power  (saith  he)  to  lay  down  my  life  ;  this  command¬ 
ment  have  I  received  of  my  Father.”  John,  10  :  18. 
And  upon  that  account,  his  offering-  up  of  his  blood  is,  by 
the  apostle,  styled  an  act  of  obedience  :  "  He  became 
obedient  unto  death.”  Phil.  2  :  8.  He  also  called  him 
to  intercede  for  us.  "  Those  priests  were  made  without 
an  oath ;  but  this  with  an  oath,  by  him  that  said  unto 
him,  The  Lord  sware,  and  will  not  repent,  Thou  art  a 
Priest  for  ever,”  Heb.  7  :  21,  24,  25  :  his  sacrifice  is  vir¬ 
tually  continued,  in  his  living  for  ever  to  make  interces¬ 
sion,  as  verse  24. 

3.  He  called  him  to  his  regal  office  ;  he  was  set  upon 
the  highest  throne  of  authority  by  his  Father’s  commis¬ 
sion  :  "  All  power  in  heaven  and  earth  is  given  to  me.” 
Matt.  28  :  18.  To  all  this  was  Christ  sealed  and  autho¬ 
rized  by  his  Father. 

II.  What  doth  the  Father’’ s  sealing  of  Christ  to  this 
work  and  office  imply  ? 

1.  The  validity  and  efficacy  of  all  his  mediatorial  acts. 
For  by  virtue  of  this  his  sealing,  whatever  he  did  was 
fully  ratified.  And  in  this  very  thing  lies  much  of  a  be¬ 
liever’s  comfort  and  security  ;  forasmuch  as  all  acts 
done  without  commission  and  authority,  how  great  or 
able  soever  the  person  that  performs  them,  are  in  them¬ 
selves  null  and  void.  But  what  is  done  by  commission 
and  authority,  is  authentic,  and  valid  among  men. 

2.  It  imports  the  great  obligation  lying  upon  Jesus 
Christ  to  be  faithful  in  the  work  to  which  he  was  seal¬ 
ed  :  for  the  Father,  in  this  commission,  devolves  a  great 
trust  upon  him,  and  relies  upon  him  for  his  most  faithful 
discharge  of  it.  And,  indeed,  upon  this  very  account 
Christ  reckons  himself  specially  obliged  to  pursue  the 
Father’s  design  and  end:  "I  must  work  the  works  of 
him  that  sent  me.”  John,  9  : 4.  And,  "  I  seek  not  mine 
own  will,  but  the  will  of  the  Father  which  hath  sent  me.” 


Ch.  6. 


Christ’s  authority  as  mediator. 


65 


John,  5  :  30.  His  eye  is  still  upon  that  work  and  will  of 
his  Father.  He  reckons  himself  under  a  necessity  of 
punctual  and  precise  obedience  to  it ;  and,  as  a  faithful 
servant,  will  have  his  own  will  swallowed  up  in  his  Fa¬ 
ther’s  will. 

3.  It  imports  Christ’s  complete  qualificatio?i  and  fit¬ 
ness  to  serve  the  Father’s  design  and  end  of  our  reco¬ 
very.  Had  not  God  known  him  to  be  every  way  lit  and 
qualified  for  the  work,  he  would  never  have  sealed  him 
a  commission  for  it.  Men  may,  but  God  will  not  seal 
an  unfit  or  incapable  person  for  his  work.  And,  indeed, 
whatever  is  desirable  in  a  servant,  was  eminently  found 
in  Christ.  For  faithfulness ,  none  like  him.  Moses,  in¬ 
deed,  was  faithful  in  every  point,  but  still  as  a  servant ; 
but  Christ  as  a  Son.  Heb.  3  :  6.  He  is  "  the  faithful  and 
true  witness.”  Rev.  1:5.  For  zeal ,  none  like  him.  The 
zeal  of  God’s  house  did  eat  him  up.  John,  2  :  16,  17. 
He  was  so  intent  upon  his  Father’s  work  that  he  forgot 
to  eat  bread,  counting  his  work  his  meat  and  drink. 
John,  4  :  32.  Yea,  love  to  his  Father  carried  him  on 
through  all  his  work,  and  made  him  delight  in  the  hard¬ 
est  piece  of  his  service  ;  for  he  served  him  as  a  Son. 
Heb.  3  :  5,  6.  All  that  ever  he  did  was  done  in  love. 
For  wisdom ,  none  like  him.  The  Father  knew  him  to 
be  most  wise,  and  said  of  him  before  he  was  employed, 
"  Behold,  my  Servant  shall  deal  prudently.”  Isa.  52  :  13. 
For  self-denial ,  never  any  like  him  ;  he  sought  not  his 
own  glory,  but  the  glory  of  him  that  sent  him.  John, 
8  :  50.  Had  he  not  been  thus  faithful,  zealous,  full  of 
love,  prudent,  and  self-denying,  he  had  never  been  em¬ 
ployed  in  this  great  affair. 

4.  It  implies  Christ’s  sole  authority  in  the  churchy  to 
appoint  and  enjoin  what  he  pleaseth  ;  and  this  is  his  pe¬ 
culiar  prerogative.  God’s  sealing  him  is  a  single,  not  a 
joint  commission  \  he  hath  sealed  him,  and  none  beside 
him.  Indeed  there  were  some  that  pretended  a  call  and 


66 


THE  FOUNTAIN  OF  LIFE. 


Ch.  6. 


commission  from  God ;  but  all  that  came  before  him, 
giving  themselves  out  for  the  Messiah,  were  "thieves 
and  robbers,”  that  came  not  in  at  the  door,  as  he  did. 
John,  10  :  8.  And  he  himself  foretells,  that  after  him 
son>e  should  arise,  and  labor  to  deceive  the  world  with 
a  feigned  commission,  and  a  counterfeit  seal :  "  There 
shall  arise  false  Christs,  and  false  prophets,  and  shall 
show  great  signs  and  wonders  ;  insomuch,  that  if  it  were 
possible,  they  should  deceive  the  very  elect.”  Matt. 
24  :  24.  But  God  never  commissioned  any  besides 
him,  neither  is  there  any  other  name  under  heaven. 
Acts,  4  :  12. 

III.  Let  us  inquire  how  God  the  Father  sealed  Jesus 
Christ  to  this  work. 

1.  By  solemn  designation  to  this  work.  He  singled 
him  out  and  set  him  apart  for  it :  and  therefore  the  pro¬ 
phet  Isaiah  calls  him  God’s  elect,  chap.  42 :  1  ;  and  the 
apostle  Peter,  Chosen  of  God.  1  Pet.  2  :  4.  This  word 
which  we  render  elect,  not  only  signifies  one  that  in 
himself  is  surpassing,  worthy,  and  excellent,  but  also 
one  that  is  set  apart  and  designed,  as  Christ  was,  for  the 
work  of  mediation.  And  so  much  is  included  in  John, 
10  :  36,  where  the  Father  is  said  to  sanctify  him,  that 
is,  to  separate  and  devote  him  to  this  service. 

2.  He  was  sealed,  not  only  by  solemn  designation, 
but  also  by  supereminent  and  unparalleled  sanctification. 
He  was  anointed,  as  well  as  appointed  to  it.  The  Lord 
filled  him  with  the  Spirit,  and  that  without  measure,  to 
qualify  him  for  this  service.  So  Isa.  61  :  1-3,  "The 
Spirit  of  the  Lord  is  upon  me,  because  he  hath  anointed 
me  to  preach,”  &c.  Yea,  the  Spirit  of  the  Lord  was  not 
only  upon  him,  hut  he  was  full  of  the  Spirit,  Luke,  4:1, 
and  so  full  as  was  never  any  beside  him ;  for  God  "  anoint¬ 
ed  him  with  the  oil  of  gladness  above  his  fellows.”  Psa. 
45  :  7.  Believers  are  his  fellows,  or  co-partners  of  this 
Spirit ;  they  have  an  anointing  also,  but  not  as  Christ  had : 


Ch.  6.  Christ’s  authority  as  mediator.  67 

in  him  it  dwelt  in  its  fullness,  in  them  according  to  mea¬ 
sure.  It  was  poured  out  on  Christ,  our  Head,  abun¬ 
dantly,  and  ran  down  to  the  hem  of  his  garment.  ”  God 
gave  not  the  Spirit  to  him  by  measure.”  John,  3  :  34. 
God  filled  Christ’s  human  nature,  to  the  utmost  capacity, 
with  all  fullness  of  the  Spirit  of  knowledge,  wisdom, 
love,  &c.  beyond  all  creatures,  for  the  plenary  and  more 
effectual  administration  of  his  mediatorship.  He  was 
full  extensively,  with  all  kinds  of  grace  ;  and  full,  in¬ 
tensively,  with  all  degrees  of  grace.  "  It  pleased  the 
Father  that  in  him  should  all  fullness  dwell,”  Col.  1:19, 
as  light  in  the  sun,  or  water  in  a  fountain ;  so  that  the 
holy  oil  that  was  poured  out  upon  the  head  of  kings 
and  priests,  whereby  they  were  consecrated  to  their  of¬ 
fices,  was  but  typical  of  the  Spirit  by  which  Christ  was 
consecrated  or  sealed  to  his  offices.  Exod.  30  :  23-25  ; 
30-32. 

3.  Christ  was  sealed  by  the  Father’s  immediate  testi¬ 
mony  from  heaven ,  whereby  he  was  declared  to  be  the 
person  whom  the  Father  had  solemnly  designed  and 
appointed  to  this  work.  And  God  gave  this  extraordi¬ 
nary  testimony  of  him  at  two  remarkable  seasons :  the 
one  was  just  at  his  entrance  on  his  public  ministry, 
Matt.  3  :  17  :  the  other  but  a  little  before  his  sufferings. 
Matt.  17  :  5.  By  this  God  owned,  approved,  and,  as  by 
a  seal,  ratified  his  work. 

4.  Christ  was  sealed  by  the  Father,  in  all  those  ex¬ 
traordinary  miraculous  works  wrought  by  him,  by  which 
the  Father  gave  yet  more  full  and  convincing  testimo¬ 
nies  to  the  world,  that  this  was  he  whom  he  had  ap¬ 
pointed  to  be  our  Mediator.  These  proved  to  the  world 
that  God  had  sent  him,  and  that  his  doctrine  was  of 
God.  u  God  anointed  Jesus  of  Nazareth  with  the  Holy 
Ghost  and  power,  who  went  about  doing  good,  and  heal¬ 
ing  ail  that  were  oppressed  of  the  devil ;  for  God  was 
with  him.”  Acts,  10  :  38.  And  so,  John,  5  :  36,  "  I  have 


63 


THE  FOUNTAIN  OF  LIFE. 


Ch.  6. 


a  greater  witness  than  that  of  John  ;  for  the  works 
which  the  Father  hath  given  me  to  finish,  the  same 
works  that  I  do,  bear  witness  of  me,  that  the  Father 
hath  sent  me.”  Therefore  he  still  referred  those  that 
doubted  of  him,  or  of  his  doctrine,  to  the  seal  of  his 
Father,  even  the  miraculous  works  he  wrought  in  the 
power  of  God.  Matt.  9  :  3-5. 

IV.  We  will  inquire  why  it  was  necessary  Christ  should 
be  sealed  by  his  Father  to  this  work. 

1.  He  had  not  otherwise  corresponded  with  the  types 

which  prefigured  him  ;  and  in  him  it  was  necessary  that 

they  should  be  all  accomplished.  Under  the  law,  the 

kings  and  high  priests  had  their  inauguration  by  solemn 

unctions,  in  all  which  this  consecration,  or  sealing  of 

Christ  to  his  work,  was  shadowed  out :  and  therefore 

you  find,  Heb.  5  :  4,  5,  "  No  man  taketh  this  honor  unto 

himself,  but  he  that  is  called  of  God,  as  was  Aaron.  So 

also,”  (mark  the  necessary  correspondence  between 

Christ  and  them,)  "  Christ  glorified  not  himself  to  be 

made  an  High  Priest ;  but  he  that  said  unto  him,  Thou 

art  mv  Son.” 

«/ 

2.  Hereby  the  hearts  of  believers  are  the  more  en¬ 
gaged  to  love  the  Father,  inasmuch  as  the  Father’s  love 
and  good  will  to  them  was  the  origin  and  spring  of  their 
redemption.  For  had  not  the  Father  sealed  him  such  a 
commission,  he  had  not  come  ;  but  now  he  comes  in 
the  Father’s  name,  and  in  the  Father’s  love  as  well  as 
his  name  ;  and  so  all  men  are  bound  to  ascribe  equal 
glory  and  honor  to  them  both,  as  John,  5  :  23. 

3.  Christ  would  not  come  without  a  commission,  be¬ 
cause  we  should  have  had  no  ground  for  our  faith  in 
him.  How  should  we  have  been  satisfied  that  this  is  in¬ 
deed  the  true  Messiah,  except  he  had  opened  his  com¬ 
mission  to  the  world,  and  showed  his  Father’s  seal  an¬ 
nexed  to  it  1  If  he  had  come  without  his  credentials 
from  heaven,  and  only  told  the  world  that  God  had  sent 


Ch.  6.  Christ’s  authority  as  mediator.  69 

him,  and  that  they  must  take  his  hare  word  for  it,  who 
could  have  rested  his  faith  on  that  testimony  1  This  is 
the  true  meaning  of  John,  5  :  31,  "  If  I  bear  witness  of 
myself,  my  witness  is  not  true.”  How  so  1  you  will  say, 
does  not  this  contradict  what  he  says,  John,  8  :  14, 
"  Though  I  bear  record  of  myself,  yet  my  record  is 
true  1”  I  answer  :  You  must  understand  the  word  truth 
here,  not  as  opposed  to  reality  ;  but  the  meaning  is,  If  I 
had  only  given  you  my  bare  word  for  it,  and  not  brought 
other  evidence  from  my  Father,  my  testimony  had  not 
been  authentic  and  valid  according  to  human  laws  ;  but 
now  all  doubting  is  precluded. 

Inference  1.  The  unreasonableness  of  infidelity ,  and 
how  inexcusable  are  those  who  reject  Christ.  You  see 
he  hath  opened  his  commission  in  the  Gospel,  shown 
the  world  his  Father’s  hand  and  seal  to  it,  given  as  am¬ 
ple  satisfaction  as  reason  itself  could  desire  or  expect  ; 
yet  even  his  own  received  him  not.  John,  1:11.  And 
he  knew  it  beforehand,  and  therefore  complained  by  the 
prophet,  "  Who  hath  believed  our  report  V 1  & c.  Isaiah, 
53  :  1.  Yea,  and  that  he  is  believed  on  in  the  world,  is 
by  the  apostle  put  among  the  great  mysteries  of  godli¬ 
ness.  1  Tim.  3  :  16.  A  man  that  well  considers  with 
what  convincing  evidence  Christ  comes,  would  rather 
think  it  a  mystery  that  any  should  not  believe.  And  it 
is  equally  wonderful  to  see  the  facility  with  which  men 
embrace  the  most  foolish  imposture.  Let  a  false  Christ 
arise,  and  he  shall  deceive  many.  Matt.  24  :  24.  Of 
this  Christ  complains,  and  not  without  great  reason  ;  "  I 
am  come  in  my  Father’s  name,  and  ye  receive  me  not : 
if  another  come  in  his  own  name,  him  will  ye  receive.  ’ 
John,  5  :  43.  As  if  he  had  said,  You  are  incredulous  to 
none  but  me  :  every  deceiver,  every  pitiful  cheat  that 
has  but  wit,  or  rather  wickedness  enough  to  tell  you  the 
Lord  hath  sent  him,  though  you  must  take  his  own  sin¬ 
gle  word  for  it,  he  shall  obtain  and  get  disciples  j  but 


70 


THE  FOUNTAIN  OF  LIFE. 


Ch.  6 


though  I  come  in  my  Father’s  name,  showing  you  a 
commission  signed  and  sealed  by  him,  doing  those 
works  which  none  but  God  can  do  ;  yet  ye  receive  me 
not.  But  in  all  this  we  must  adore  the  justice  of  God 
in  permitting  it  to  be  so,  giving  men  up  to  such  unrea¬ 
sonable  obstinacy  and  hardness.  It  is  a  sore  plague  that 
lies  upon  the  world,  and  a  wonder  that  we  all  are  not 
ingulfed  in  the  same  infidelity. 

2.  If  Christ  wras  sealed  to  his  work  by  his  Father^ 
how  great  the  sin  of  rejecting  and  despising  such  as  are 
sent  and  sealed  by  Jesus  Christ.  As  he  came  to  us  in  his 
Father’s  name,  so  he  hath  sent  forth,  by  the  same  au¬ 
thority,  ministers  in  his  name  ;  and  as  he  acts  in  his 
Father’s,  so  they  in  his  authority.  "As  thou  hast  sent 
me  into  the  world,  even  so  have  I  also  sent  them  into 
the  world.”  John,  17  :  18.  "As  my  Father  hath  sent 
me,  even  so  have  I  sent  you.”  20  :  21.  You  may  think 
it  a  small  matter  to  reject  a  minister  of  Christ ;  but  in 
so  doing  you  despise  and  slight  both  the  Father  who 
sent  his  Son,  and  Christ  who  sent  his  minister  to  you. 
This  reverence  and  submission  are  not  due  to  them  as 
men,  but  as  Christ’s  ambassadors.  And  by  the  way,  this 
may  instruct  ministers,  that  the  way  to  maintain  that 
veneration  and  respect  that  is  due  to  them,  in  the  con¬ 
sciences  of  their  hearers,  is  to  keep  close  to  their  com¬ 
mission. 

3.  How  great  an  evil  is  it  to  intrude  into  the  office  of 
the  ministry  without  a  due  call.  It  is  more  than  Christ 
himself  would  do;  he  glorified  not  himself;  the  honors 
and  advantages  attending  that  office  have  invited  many 
to  run  before  they  wTere  sent.  But,  surely  this  is  an  in¬ 
sufferable  violation  of  Christ’s  order. 

4.  The  blessing  there  may  be  in  all  gospel  ordinances 
duly  administered.  Christ  having  received  full  commis¬ 
sion  from  his  Father,  and  by  virtue  thereof  having  in¬ 
stituted  and  appointed  these  ordinances  in  the  church 


Ch.  6. 


Christ’s  authority  as  mediator. 


71 


all  the  power  in  heaven  is  engaged  to  make  them  good, 
to  confirm  and  ratify  them.  Hence  in  the  censures  of  the 
church,  you  have  that  great  expression,  "  Whatsoever 
ye  bind  or  loose  on  earth,  shall  be  bound  or  loosed  in 
heaven.”  Matt.  18  :  18.  And  so  for  the  word  and  ordi¬ 
nances,  "All  power  in  heaven  and  earth  is  given  unto 
me.  Go  therefore,”  &c.  Matt.  28  :  18-20.  These  are 
not  the  appointments  of  men  ;  your  faith  stands  not  in 
the  wisdom  of  men,  but  in  the  power  of  God.  That  very 
power  which  God  the  Father  committed  to  Christ,  is 
the  fountain  whence  all  Gospel  institutions  flow.  And  he 
hath  promised  to  be  with  his  officers,  not  only  the  extra¬ 
ordinary  officers  of  that  age,  but  with  his  ministers  in 
succeeding  ages  to  the  end  of  the  world.  Oh  therefore, 
when  ye  come  to  an  ordinance,  come  not  with  slight 
thoughts,  but  with  great  reverence,  and  great  expecta¬ 
tions,  remembering  Christ  is  there  to  make  all  good. 

5.  Again,  here  you  have  another  call  to  admire  the 
grace  and  love  both  of  the  Father  and  Son  to  your  souls: 
it  is  not  lawful  to  compare  them,  but  it  is  duty  to  ad¬ 
mire  them.  Was  it  not  wonderful  grace  in  the  Father 
to  seal  a  commission  for  the  death  of  his  Son,  for  hum¬ 
bling  him  as  low  as  hell,  and  in  that  method  to  save  you, 
when  you  might  have  expected  he  should  have  sealed 
your  doom  to  hell,  rather  than  a  commission  for  your 
salvation  %  He  might  rather  have  set  his  irreversible 
seal  to  the  sentence  of  your  damnation,  than  to  a  com¬ 
mission  for  his  Son’s  humiliation  for  you.  And  no  less 
is  the  love  of  Christ  to  be  wondered  at,  that  would  ac¬ 
cept  such  a  commission  as  this  for  us,  and  receive  this 
seal,  understanding  fully,  as  he  did,  what  were  the  con¬ 
tents  of  that  commission  :  that  the  Father  delivered 
him  thus  sealed,  and  knowing  that  there  could  be  no 
reversing  of  it  afterwards. 

Oh,  then,  love  the  Lord  Jesus,  all  ye  his  saints,  for 
still  you  see  more  and  more  of  his  love  breaking  forth 


72 


THE  FOUNTAIN  OF  LIFE. 


Ch.  6. 


for  you.  I  commend  to  you  a  sealed  Saviour  ;  oh  that 
every  one  that  reads  these  lines  might,  in  a  pang  of  love, 
cry  out  with  the  enamored  spouse,  u  Set  me  as  a  seal 
upon  thy  heart,  as  a  seal  upon  thy  arm  ;  for  love  is 
strong  as  death,  jealousy  is  cruel  as  the  grave  ;  the  coals 
thereof  are  coals  of  fire,  which  have  a  most  vehement 
flame.”  Cant.  8  :  6. 

6.  Hath  God  sealed  Christ  for  you,  then  draw  forth 
the  comfort  of  his  sealing  for  you,  and  rest  not  till  ye 
also  be  sealed  by  him. 

Remember,  that  hereby  God  stands  engaged,  even  by 
his  own  seal,  to  allow  and  confirm  whatever  Christ  hath 
done  in  the  business  of  our  salvation.  And  on  this 
ground  you  may  thus  plead  with  God :  Lord,  thou  hast 
sealed  Christ  to  this  office,  and  therefore  I  depend  upon 
it,  that  thou  allowest  all  that  he  hath  done,  and  all  that 
he  hath  suffered  for  me,  and  wilt  make  good  all  that  he 
hath  promised  me.  If  men  will  not  deny  their  own  seals, 
much  less  wilt  thou. 

Get  your  interest  in  Christ  sealed  to  you  by  the  Spirit , 
else  you  cannot  have  the  comfort  of  Christ’s  being 
sealed  for  you.  Now  the  Spirit  seals  by  working  those 
graces  in  us  which  are  the  conditions  of  the  promises  ; 
and  also  by  shining  upon  his  own  work,  and  helping  the 
soul  to  discern  it ;  which  follows  the  other  both  in  or¬ 
der  of  nature  and  of  time.  The  person  sealed  is  the 
true  believer,  Eph.  1:13;  and  the  comfort  and  aid  im¬ 
parted  are  ever  consonant  to  the  written  word.  Isaiah, 
8  :  20.  The  Spirit  produces  in  the  sealed  soul,  great  care 
and  caution  to  avoid  sin.  Eph.  4  :  30.  Great  love  to  God 
1  John,  2  :  5.  Readiness  to  suffer  any  thing  for  Christ. 
Rom.  5  :  3-5.  Confidence  in  addresses  to  God.  1  John, 
5  :  13,  14  ;  and  great  humility  and  self-abasement,  as  in 
Abraham,  who  lay  on  his  face  when  God  sealed  the 
covenant  to  him.  Gen.  17  :  1-3.  This,  oh  this  brings 
home  the  sweet  and  good  of  all,  when  the  peace  and  com¬ 
fort  of  all  graces  of  the  Spirit  are  sealed  upon  the  soul. 


Oh.  7. 


CONSECRATION  AS  MEDIATOR. 


73 


CHAPTER  VII. 

OF  THE  SOLEMN  CONSECRATION  OF  THE  MEDIATOR. 

“  And  for  their  sakes  I  sanctify  myself” — John ,  17  :  19. 

Jesus  Christ  being-  fitted  with  a  body,  and  authorized 
by  a  commission  from  the  Father,  now  actually  devotes, 
and  sets  himself  apart  to  his  work  :  the  further  advance¬ 
ment  of  the  glorious  design  of  our  salvation.  He  sanc¬ 
tified  himself  for  our  sakes.  Wherein  observe, 

1.  Christ’s  sanctifying  of  himself.  The  word  sanctify 
is  not  here  to  be  understood  for  the  cleansing,  purify¬ 
ing,  or  making  holy  that  which  was  before  unclean  and 
unholy,  either  in  a  moral  sense,  as  we  are  cleansed  from 
sin  by  sanctification;  or  in  a  ceremonial  sense,  as  per¬ 
sons  and  things  were  sanctified  under  the  law  ;  though 
here  is  a  plain  allusion  to  those  legal  rites  :  but  Christ’s 
sanctifying  himself  imports,  his  separation,  or  being  set 
apart  as  an  oblation  or  sacrifice.  So  Beza  explains  it, 
nempe  ut  sacerdos  et  victima ,  as  the  priest  and  sacrifice. 
It  imports,  also,  his  consecration,  or  dedication  of  him¬ 
self  to  this  holy  use  and  service.  So  the  Dutch  anno¬ 
tators,  I  sanctify  myself,  that  is,  I  give  up  myself  for  a 
holy  sacrifice  :  I  sanctify,  that  is,  I  consecrate  and  vo¬ 
luntarily  offer  myself  a  holy  and  unblemished  sacrifice 
to  thee  for  their  redemption.  Thus  under  the  law,  when 
any  day,  person,  or  vessel,  was  consecrated  and  dedi¬ 
cated  to  the  Lord,  it  was  so  entirely  for  his  use  and  ser¬ 
vice,  that  to  use  it  afterwards  in  any  common  service, 
was  to  profane  and  pollute  it.  Dan.  5  :  3. 

2.  The  end  of  his  so  sanctifying  himself :  "  for  their 
sakes,”  that  they  might  be  sanctified.  Where  you  see 
that  the  death  of  Christ  wholly  respects  us ;  he  offered 
not  for  himself  as  other  priests  did,  but  for  us,  that  we 
may  be  sanctified.  Christ  is  so  in  love  with  holiness, 

Fountain.  4 


74 


THE  FOUNTAIN  OF  LIFE. 


Ch.  7. 


that  at  the  price  of  his  blood  he  will  buy  it  for  us. 
Hence, 

Jesus  Christ  dedicated ,  and  wholly  set  himself  apart  to 
the  work  of  a  Mediator ,  for  the  elecfs  sake . 

This  point  is  a  glass,  wherein  the  eye  of  your  faith 
may  see  Jesus  Christ  preparing  himself  to  be  offered  up 
to  God  for  us,  fitting  himself  to  die.  We  shall  consi¬ 
der  what  his  sanctifying  himself  implies,  and  how  it  re 
spects  us. 

I.  What  is  implied  in  the  phrase,  sanctify  myself 

1.  It  implies  the  personal  union  of  the  two  natures  in 
Christ ;  for  what  is  that  which  he  here  calls  himself, 
but  the  same  that  was  consecrated  to  be  a  sacrifice,  even 
his  human  nature  %  This  was  the  sacrifice.  And  this 
also  was  himself :  so  the  apostle  speaks,  "  He  through 
the  eternal  Spirit  offered  up  himself  to  God  without 
spot.”  Heb.  9  :  14.  So  that  our  nature,  by  that  assump¬ 
tion,  is  become  himself.  Greater  honor  cannot  be  done 
it,  or  greater  ground  of  comfort  proposed  to  us,  as  has 
been  already  shown. 

2.  This  sanctifying,  or  consecrating  himself  to  be  a 
sacrifice  for  us,  implies  the  greatness  and  dreadfulness 
of  that  breach  which  sin  made  between  God  and  us.  You 
see  no  less  a  sacrifice  than  Christ  himself  must  be  sanc¬ 
tified  to  make  atonement.  Judge  of  the  greatness  of  the 
wound  by  the  magnitude  of  the  remedy.  "  Sacrifice, 
and  offering,  and  burnt-offering  for  sin,  thou  wouldest 
not ;  but  a  body  hast  thou  prepared  me.”  Heb.  10  :  5.  All 
our  repentance,  could  we  shed  as  many  tears  for  sin  as 
there  have  fallen  drops  of  rain  since  the  creation,  could 
not  be  our  atonement :  "  But  God  was  in  Christ,  recon¬ 
ciling  the  world  to  himself.”  And  had  he  not  sanctified 
Christ  to  this  end,  he  would  have  sanctified  himself 
upon  us,  in  judgment  and  fury  for  ever. 

3.  This  sanctifying  himself,  implies  his  free  and  vo~ 
limitary  undertaking  of  the  work  It  is  not,  "  I  am  sane- 


Ch.  7. 


CONSECRATION  AS  MEDIATOR. 


75 


tified,”  as  if  he  had  been  merely  passive  in  it,  as  the 
iambs  that  typified  him  were,  when  plucked  from  the 
fold;  but,  "I  sanctify  myself.”  He  would  have  none 
think  that  he  died  out  of  a  necessity  of  compulsion,  but 
out  of  choice  :  therefore  he  is  said  to  "  offer  up  himself 
to  God.”  Heb.  10  :  14.  And  he  says,  "  I  lay  down  my 
life  of  myself ;  no  man  taketh  it  from  me.”  John,  10  :  18. 
Though  it  is  often  said  his  Father  sent  him,  and  gave 
him;  yet  his  heart  was  as  much  set  on  that  work  as  if 
there  had  been  nothing  but  glory,  ease,  and  comfort  in 
it ;  he  was  under  no  constraint  but  that  of  his  own  love. 
Therefore,  as  when  the  Scripture  would  set  forth  the 
willingness  of  the  Father  to  this  work,  it  saith,  God  sent 
his  Son,  and  God  gave  his  Son  ;  so  when  it  would  set 
forth  Christ’s  willingness  to  it,  it  saith,  He  offered  up 
himself,  gave  himself,  and,  here  in  the  text,  sanctified 
himself.  A  sacrifice  that  struggled,  and  came  not  with¬ 
out  force  to  the  altar,  was  reckoned  ominous  and  un¬ 
lucky  by  the  heathen  :  our  Sacrifice  dedicated  himself ; 
he  died  out  of  choice,  and  was  a  free-will  offering. 

4.  His  sanctifying  himself  implies  his  pure  and  per¬ 
fect  holiness :  that  he  had  no  spot  or  blemish  in  him. 
Those  beasts  that  prefigured  him,  were  to  be  without 
blemish,  and  none  else  were  consecrated  to  that  service. 
So,  and  more  than  so,  it  behoved  Christ  to  be  :  "  Such  an 
High  Priest  became  us,  who  is  holy,  harmless,  unde¬ 
filed,  separate  from  sinners.”  Heb.  7  :  26.  And  what  it 
became  him  to  be,  he  was.  Therefore,  in  allusion  to  the 
lambs  offered  under  the  law,  the  apostle  calls  him  a 
Lamb  without  blemish  or  spot.  1  Pet.  1  :  19.  Every 
other  man  hath  a  double  spot  on  him,  the  heart  spot  and 
the  life  spot;  the  spot  of  original,  and  the  spots  of  ac¬ 
tual  sins.  But  Christ  was  without  either :  he  had  not 
the  spot  of  original  sin,  for  he  was  not  by  man  ;  he  came 
in  a  peculiar  way  into  the  world,  and  so  escaped  that : 
nor  yet  of  actual  sins  ;  for,  as  his  nature,  so  his  life  was 


76 


THE  FOUNTAIN  OF  LIFE. 


Ch.  7. 


spotJess  and  pure ;  "  He  did  no  iniquity.”  Isa.  53  :  9.  And 
though  tempted  to  sin  externally,  yet  he  was  never  de¬ 
filed  in  heart  or  practice. 

5.  His  sanctifying  himself  for  our  sakes,  speaks  the 
strength  of  his  love  and  largeness  of  his  heart  to  poor 
sinners,  thus  to  set  himself  wholly  and  entirely  apart  for 
us  :  so  that  what  he  did  and  suffered  must  all  of  it  have 
a  respect  and  relation  to  us.  He  did  not  (when  conse¬ 
crated  for  us)  live  a  moment,  do  an  act,  or  speak  a  word, 
but  had  some  tendency  to  promote  the  great  design  of 
our  salvation.  His  incarnation  respects  you ;  "  for  to 
us  a  child  is  born,  to  us  a  son  is  given.”  Isa.  9  :  6.  And 
he  would  never  have  been  the  Son  of  man,  but  to  make 
you  the  sons  and  daughters  of  God.  God  would  not 
have  come  down  in  the  likeness  of  sinful  flesh,  in  the 
habit  of  a  man,  but  to  raise  up  sinful  man  unto  the  like¬ 
ness  of  God.  All  the  miracles  he  wrought  were  for  you, 
to  confirm  your  faith.  When  he  raised  up  Lazarus, 
"Because  of  the  people  which  stand  by  I  said  it,  that 
they  may  believe  that  thou  hast  sent  me.”  John,  11 :  42. 
While  he  lived  on  earth,  he  lived  as  one  wholly  set 
apart  for  us :  and  when  he  died,  he  died  for  us ;  "  he 
was  made  a  curse  for  us.”  Gal.  3:13.  When  he  hung 
upon  that  cursed  tree,  he  hung  there  in  our  room, 
and  did  but  fill  our  place.  When  he  was  buried,  he  was 
buried  for  us ;  for  the  end  of  it  was,  to  perfume  our 
graves,  against  we  come  to  lie  down  in  them.  And 
when  he  rose  again,  it  was,  as  the  apostle  says,  "  for  our 
justification.”  Rom.  4  :  25.  When  he  ascended  into 
glory,  he  said  it  was  to  prepare  a  place  for  us.  John, 
14:2.  And  now  he  is  there,  it  is  for  us  that  he  there 
lives;  for  he  "ever  liveth  to  make  intercession  for  us.” 
Heb.  7  :  25.  And  when  he  shall  return  again  to  judge 
the  world,  he  will  come  for  us  too.  He  comes  (when 
ever  it  be)  "  to  be  glorified  in  his  saints,  and  admired  in 
them  that  believe.”  2  Thess.  1  :  10  He  comes  to  ga- 


Ch.  7. 


CONSECRATION  AS  MEDIATOR. 


77 


ther  his  saints  home  to  himself,  that  where  he  is,  there 
they  all  may  be  in  soul  and  body  with  him  for  ever.  , 

6.  His  sanctifying  himself  for  us  plainly  speaks  the 
vicarious  nature  of  his  death :  that  it  was  in  our  room 
or  stead.  When  the  priest  consecrated  the  sacrifice,  it 
was  set  apart  for  the  people.  So  it  is  said  of  the  scape¬ 
goat,  "  And  Aaron  shall  lay  both  his  hands  upon  the 
head  of  the  live  goat,  and  confess  over  him  all  the  ini¬ 
quities  of  the  children  of  Israel,  and  all  their  transgres¬ 
sions  in  all  their  sins,  putting  them  upon  the  head  of  the 
goat,  and  shall  send  him  away  by  the  hand  of  a  fit  man 
into  the  wilderness.”  Lev.  16  :  21.  Thus,  Isa.  53  :  6,  7, 
he  stood  in  our  room,  to  bear  our  burden.  And  as  Aaron 
laid  the  iniquities  of  the  people  upon  the  goat,  so  were 
ours  laid  on  Christ.  His  death  was  in  our  stead,  as  well 
as  for  our  good.  So  much  his  sanctifying  himself  "  for 
us”  imports. 

7.  His  sanctifying  himself  imports  the  extraordinari¬ 
ness  of  his  person  ;  for  it  speaks  him  to  be  both  Priest, 
Sacrifice,  and  Altar,  all  in  one :  a  thing  unheard  of  in 
the  world  before.  So  that  his  name  might  well  be  call¬ 
ed  "  Wonderful.”  I  sanctify  myself :  I  sanctify,  accord¬ 
ing  to  both  natures ;  myself,  that  is,  my  human  nature, 
which  was  the  sacrifice,  upon  the  altar  of  my  Divine  na¬ 
ture  ;  for  it  is  the  altar  that  sanctifies  the  gift.  As  the 
three  offices  never  met  in  one  person  before,  so  these 
three  things  never  met  in  one  priest  before.  The  priests, 
indeed,  consecrated  the  bodies  of  beasts  for  sacrifices, 
but  never  offered  up  their  own  souls  and  bodies  as  a 
whole  burnt-offering,  as  Christ  did. 

II.  I  shall  show  you  briefly  the  relation  that  all  this 
has  to  us :  for  unto  us  the  Scriptures  every  where  refer 
it.  So  in  1  Cor.  5:7,  "  Christ  our  passover  is  sacrificed 
for  us.”  Eph.  5  :  25,  "  He  loved  the  church,  and  gave 
himself  for  it.”  See  Tit.  2  :  14. 

1.  Let  it  be  considered,  that  he  was  not  offered  up  to 


78 


THE  FOUNTAIN  OF  LIFE. 


Ch.  7 


God  for  his  own  sins;  for  he  was  most  holy.  No  iniquity 
was  found  in  him.  Isa.  53  : 9.  Indeed  the  priests  under 
the  law  offered  for  themselves,  as  well  as  the  people ; 
but  Christ  did  not  so,  "He  needed  not  daily,  as  those 
high  priests,  to  offer  up  sacrifice,  first  for  his  own  sins, 
and  then  for  the  people’s,”  Heb.  7  :  27.  And  indeed  had 
he  been  a  sinner,  what  value  or  efficacy  could  have  been 
in  his  sacrifice!  He  could  not  have  been  the.  sacrifice, 
but  would  have  needed  one.  Now,  if  Christ  were  most 
holy,  and  yet  put  to  death  and  cruel  sufferings,  either 
his  death  and  sufferings  must  be  an  act  of  injustice  and 
cruelty,  or  must  respect  others,  whose  persons  and 
cause  he  sustained  in  that  suffering  capacity.  He  could 
never  have  suffered  or  died  by  the  Father’s  hand,  had 
not  our  sins  been  imputed  to  him.  As  the  prophet  Isaiah 
speaks,  all  our  sins  were  made  to  meet  upon  him ;  and 
as  the  Apostle,  "  He  was  made  sin  for  us,  who  knew  no 
sin.”  2  Cor.  5  :  21. 

2.  It  is  not  to  be  forgotten  here,  that  the  Scriptures 
frequently  call  the  death  of  Christ  a  price ,  1  Cor.  6  :  20, 
and  a  ransom ,  Matt.  20  :  28,  or  counter-price.  To  whom 
then  does  it  relate,  hut  to  them  that  were  and  are  in 
bondage  and  captivity!  If  it  was  to  redeem  any,  it 
must  be  captives:  but  Christ  himself  Avas  never  in  cap¬ 
tivity;  he  was  always  in  his  Father’s  bosom;  but  we 
were  in  cruel  bondage  and  thraldom,  under  the  tyranny 
of  sin  and  Satan;  and  it  is  we  only  that  have  the  benefit 
of  this  ransom. 

3.  Either  the  death  of  Christ  must  relate  to  believers , 
or  else  he  must  die  in  vain.  As  for  the  angels,  those 
that  stood  in  their  integrity  needed  no  sacrifice,  and 
those  that  fell  are  totally  excluded  from  any  benefit  by 
it:  he  is  not  a  Mediator  for  them.  And  among  men  that 
have  need  of  it,  unbelievers  have  no  share  in  it,  they 
reject  it ;  such  have  no  part  in  it.  If,  then,  he  neither 
died  for  himself,  nor  for  angels  nor  unbelievers ;  either 


Ch.  7. 


CONSECRATION  AS  MEDIATOR. 


79 


his  blood  must  be  shed  with  respect  to  believers,  or, 
which  is  most  absurd,  and  never  to  be  imagined,  shed 
as  water  upon  the  ground,  and  totally  cast  away:  so  that 
you  see  by  all  this,  it  was  for  our  sakes,  as  the  text 
speaks,  that  he  sanctified  himself.  And  now  we  may 
say,  "Lord,  the  condemnation  was  thine,  that  the  justifi¬ 
cation  might  be  mine  ;  the  agony  thine,  that  the  victory 
might  be  mine  ;  the  pain  was  thine,  and  the  ease  is  mine  ; 
the  stripes  thine,  and  the  healing  balm  issuing  from  them 
mine ;  the  vinegar  and  gall  were  thine,  that  the  honey 
and  sweet  might  be  mine ;  the  curse  was  thine,  that  the 
blessing  might  be  mine;  the  crown  of  thorns  was  thine, 
that  the  crown  of  glory  might  be  mine ;  the  death  was 
thine,  the  life  purchased  by  it  mine;  thou  paidst  the 
price  that  I  might  enjoy  the  inheritance.” 

Inference  1.  If  Jesus  Christ  wholly  set  himself  apart 
•for  believers,  how  reasonable  is  it  that  believers  should 
consecrate  and  set  themselves  apart  wholly  for  Christ !  Is 
he  all  for  us,  and  shall  we  be  nothing  for  him  I  What 
he  was,  he  was  for  you.  Whatever  he  did,  was  done  for 
you ;  and  all  that  he  suffered,  was  suffered  for  you.  Oh 
then,  "I  beseech  you,  brethren,  by  the  mercies  of  God, 
present  your  bodies,”  that  is,  your  whole  selves,  "  a 
living  sacrifice,  holy,  acceptable  to  God,  which  is  your 
reasonable  service.”  Rom.  12  :  1.  As  your  good  was 
Christ’s  end,  so  let  his  glory  be  your  end.  Let  Christ 
be  the  "end  of  your  conversation.”  Heb.  13:7.  Oh, 
that  all  who  profess  faith  in  Christ,  could  subscribe 
cordially  to  that  profession,  "None  of  us  liveth  to  him¬ 
self,  and  no  man  dieth  to  himself;  but  whether  we  live, 
we  live  to  the  Lord;  and  whether  we  die,  we  die  to  the 
Lord ;  so  then,  whether  we  live  or  die,  we  are  the  Lord’s.” 
Rom.  14 :  8.  This  is  to  be  a  Christian  indeed.  What  is  a 
Christian,  but  a  holy  dedicated  thing  to  the  Lordl^And 
what  greater  evidence  can  there  be,  that  Christ  set 


80 


THE  FOUNTAIN  OF  LIFE. 


Ch.  7. 


himself  apart  for  you,  than  your  setting  yourself  apart 
for  him  1 

This  is  the  marriage  covenant,  "  Thou  shalt*  be  for 
me,  and  not  for  another  ;  so  will  I  be  for  thee.”  Hos. 
3  :  3.  Ah,  what  a  life  is  the  life  of  a  Christian  ;  Christ 
all  for  you,  and  you  all  for  him.  Blessed  exchange ! 
"Soul,”  saith  Christ,  "  all  I  have  is  thine.”  "Lord,” 
saith  the  soul,  "and  all  I  have  is  thine.”  "Soul,”  saith 
Christ,  "my  person  is  wonderful,  but  what  I  am,  I  am 
for  thee:  my  life  was  spent  in  labor  and  travail,  but  it 
was  for  thee.”  "And,  Lord,”  saith  the  believer,  "my 
person  is  vile,  and  not  worth  thy  accepting;  but  such 
as  it  is,  it  is  thine ;  my  soul,  with  all  and  every  faculty ; 
my  body,  and  every  member  of  it,  my  gifts,  time,  and 
all  my  talents,  are  thine.” 

And  see  that  as  Christ  bequeathed  and  made  over 
himself  to  you,  so  ye,  in  like  manner,  bestow  and  make, 
over  yourself  to  him.  He  lived  not,  neither  died  for 
himself,  but  you.  Oh  that  you,  in  like  manner,  would 
down  with  self,  and  exalt  Christ  in  the  room  of  it. 
"Wo,  wo  is  me,”  saith  one,  "that  the  holy  profession 
of  Christ  is  made  a  showy  garment  by  many  to  bring 
home  a  vain  fame ;  and  Christ  is  made  to  serve  men’s 
ends.  This  is  to  heat  an  oven  with  a  king’s  robes.  Ex¬ 
cept  men  martyr  and  slay  the  body  of  sin,  in  holy  self- 
denial,  they  shall  never  be  Christ’s  martyrs  and  faithful 
witnesses.  Oh  if  I  could  be  master  of  that  house-idol, 
myself,  mine  own,  mine  own  wit,  will,  credit,  and  ease, 
how  blessed  were  I!  We  have  need  to  be  redeemed 
from  ourselves,  as  much  as  from  the  devil  and  the 
world.  Learn  to  put  out  yourselves,  and  to  put  in  Christ 
for  yourselves.  I  should  make  a  good  bargain,  and  give 
old  for  new,  if  I  could  turn  out  self,  and  substitute 
Christ  my  Lord  in  place  of  myself ;  to  say,  '  Not  I,  but 
Christ;  not  my  will,  but  Christ’s;  not  my  ease,  not  my 
lusts,  not  my  credit,  but  Christ,  Christ.’ — O  wretched 


Ch.  7. 


CONSECRATION  AS  MEDIATOR. 


81 


idol,  myself,  when  shall  I  see  thee  wholly  expelled,  and 
Christ  wholly  put  in  thy  rooml” 

He  set  himself  apart  for  you,  believers,  and  no  others,’ 
no,  not  for  angels,  but  for  you.  Will  ye  also  set  your¬ 
selves  apart  peculiarly  for  Christ  1  be  his  and  no  other’s! 
Let  not  Christ  and  the  world  share  and  divide  your  hearts 
between  them:  let  not  the  world  come  in  and  say,  Half 
mine.  You  will  never  fulfil  your  obligations  to  Christ, 
nor  answer  this  grace,  till  you  can  say,  as  Psa.  73  :  25, 
"  whom  have  I  in  heaven  but  thee!  and  on  earth  there 
is  none  that  I  desire  in  comparison  of  thee.”  "None 
but  Christ,  none  but  Christ,”  is  a  proper  motto  for  a 
Christian. 

He  left  the  highest  and  best  enjoyments,  even  those 
in  his  Father’s  bosom,  to  set  himself  apart  for  death 
and  suffering  for  you.  Are  you  ready  to  leave  the 
bosom  of  the  best  and  sweetest  enjoyments  you  have 
in  this  world,  to  serve  him!  If  you  stand  not  habitually 
ready  to  leave  father,  mother,  wife,  children,  lands,  yea, 
and  life  too,  to  serve  him,  you  are  not  worthy  of  him. 
Matt.  10  :  37.  He  was  so  wholly  given  up  to  your  ser¬ 
vice,  that  he  refused  not  the  worst  and  hardest  part  of 
it,  even  bleeding,  groaning,  dying  work  j  his  love  to  you 
sweetened  all  this  to  him.  Can  you  say  so  too!  do  you 
"account  the  reproaches  of  Christ  greater  riches  than 
the  treasures  of  Egypt,”  as  Moses  did!  Heb.  11 :  26.  He 
so  entirely  devoted  himself  to  your  work,  that  he  could 
not  be  at  rest  till  it  was  finished:  he  was  so  intent  upon  it, 
that  he  "  forgot  to  eat  bread.”  John,  4:31,  32.  So  it  should 
be  with  you ;  his  service  should  be  meat  and  drink  to 
you.  He  was  so  wholly  given  up  to  your  work  and  ser¬ 
vice,  that  he  would  not  suffer  himself  to  be  in  the  least 
diverted,  or  taken  off  from  it  \  and  if  Peter  himself  coun¬ 
sel  him  to  favor  himself,  he  shall  hear,  "  Get  thee  behind 
me,  Satan.”  Oh  happy  were  it  if  our  hearts  were  but  so 
engaged  for  Christ!  In  Galen’s  time  it  was  a  proverb, 


82 


THE  FOUNTAIN  OF  LIFE. 


Ch.  7. 


when  they  would  express  the  impossibility  of  a  thing, 
"  You  may  as  soon  take  off  a  Christian  from  Christ.” 

2.  If  Christ  hath  sanctified  or  consecrated  himself  for 
us,  what  a  horrid  evil  it  is,  to  use  Christ  or  his  blood 
as  a  common  and  unsanctified  thing.  Yet  so  some  do,  as 
the  apostle  speaks,  Heb.  10  :  29.  The  apostate  is  said  to 
"tread  under  foot  the  Son  of  God,”  and  to  "count  his 
blood  an  unholy  (or  common)  thing.”  But  wo  to  them 
that  do  so ;  they  shall  be  counted  worthy  of  something 
worse  than  "dying  without  mercy,”  as  the  apostle  there 
speaks. 

And  as  this  is  the  sin  of  the  apostate,  so  it  is  also  the 
sin  of  all  those  that  without  faith  approach,  and  so  pro¬ 
fane  the  table  of  the  Lord ,  unbelievingly  and  unworthily 
handling  those  awful  things.  Such  "eat  and  drink  judg¬ 
ment  to  themselves,  not  discerning  the  Lord’s  body.” 
1  Cor.  11  :  29.  Whereas  the  body  of  Christ  was  a  thing 
of  the  deepest  sanctification  that  ever  God  created, 
sanctified,  as  the  text  tells  us,  to  a  far  more  excellent 
and  glorious  purpose  than  ever  any  creature  in  heaven 
or  earth  was  sanctified.  It  was  therefore  the  great  sin 
of  those  Corinthians,  not  to  discern  it,  and  not  to  behave 
themselves  towards  it,  when  they  saw  and  handled  the 
signs  of  it,  as  became,  so  holy  a  thing.  And  as  it  was 
their  great  sin,  so  God  declared  his  just  indignation 
against  it,  in  those  sore  strokes  inflicted  for  it.  As  they 
discerned  not  the  Lord’s  body,  so  neither  did  the  Lord 
discern  them  from  others  in  the  judgments  that  were  in¬ 
flicted.  And,  as  one  well  observes,  God  drew  the  model 
and  platform  of  their  punishment  from  the  structure  and 
proportion  of  their  sin.  And  truly,  if  the  moral  and  spi¬ 
ritual  seeds  and  originals  of  many  of  our  outward  afflic¬ 
tions  and  sicknesses  were  but  duly  sifted  out,  possibly  we 
might  find  a  great  part  of  them  in  this  sin.  Oh  then, 
when  you  draw  nigh  to  God  in  that  ordinance,  take 
heed  to  sanctify  his  name,  by  a  spiritual  discerning  of 


Ch.  7. 


CONSECRATION  AS  MEDIATOR. 


83 


this  most  holy  and  most  deeply  sanctified  body  of  the 
Lord ;  sanctified  beyond  all  creatures,  angels  or  men, 
not  only  in  respect  of  the  Spirit  which  filled  him,  with¬ 
out  measure,  with  inherent  holiness,  but  also  in  respect 
of  its  dedication  to  such  a  service  as  this,  it  being  set 
apart  by  him  to  such  holy,  solemn  ends  and  uses. 

And  let  it,  for  ever,  be  a  warning  to  such  as  have  lifted 
up  their  hands  to  Christ  in  a  holy  profession,  that  they 
never  lift  up  their  heel  against  him  afterwards  by  apos¬ 
tasy.  The  apostate  treads  on  God’s  dear  Son,  and  God 
will  tread  upon  him  for  it.  "  Thou  hast  trodden  down 
all  that  err  from  thy  statutes.”  Psa.  119  :  118. 

3.  What  a  choice  pattern  of  love  to  saints  have  we  here 
before  us  1  Calling  all  that  are  in  Christ  to  an  imitation 
of  him,  even  to  give  up  ourselves  to  their  service,  as 
Christ  did ;  not  in  the  same  kind,  for  so  none  can  give 
himself  for  them,  but  as  we  are  capable.  You  see  here 
how  his  heart  was  affected  towards  them,  that  he  would 
sanctify  himself  as  a  sacrifice  for  them.  See  to  what  a 
height  of  duty  the  apostle  improves  this  example  of 
Christ ;  "  Hereby  perceive  we  the  love  of  God,  because 
he  laid  down  his  life  for  us ;  and  we  ought  also  to  lay 
down  our  lives  for  the  brethren.”  1  John,  3  :  16.  Some 
Christians  came  up  fairly  to  this  pattern  in  primitive 
times ;  Priscilla  and  Aquila  laid  down  their  necks  for 
Paul,  Rom.  16:4;  that  is,  eminently  hazarded  their  lives 
for  him;  and  he  himself  could  "rejoice,  if  he  were  of¬ 
fered  up  upon  the  sacrifice  and  service  of  their  faith.” 
Phil.  2  :  17.  And  in  the  next  times,  what  was  more 
known,  even  to  the  enemies  of  Christianity,  than  their 
fervent  love  one  to  another  1  Ecce  quam  mutuo  se  diligunt , 
et  mori  volunt  pro  alterutris !  See  how  they  love  one  an¬ 
other,  and  are  willing  to  die  one  for  another ! 

But  alas !  the  primitive  spirit  is  almost  lost  in  this 
degenerate  age  :  instead  of  laying  down  life,  how  few 
will  lay  down  twelve-pence  for  them  1  I  remember  it  is 


84 


THE  FOUNTAIN  OF  LIFE. 


Ch.  7. 


the  observation  of  a  late  worthy,  upon  Matt.  5  :  44,  that 
he  is  persuaded  there  is  hardly  that  man  to  be  found 
this  day  alive,  that  fully  understands  and  fully  believes 
that  scripture.  Oh,  did  men  think  that  what  they  do  for 
Christ’s  followers  is  done  for  Christ  himself,  it  would 
produce  other  effects  than  are  yet  visible. 

4.  If  Christ  sanctified  himself,  that  we  might  be  sanc¬ 
tified  by  (or  in)  the  truth ;  then  it  will  follow,  that  true 
sanctification  is  the  best  evidence  of  our  interest  in  his 
blood.  In  vain  (as  to  you)  did  he  sanctify  himself  unless 
you  be  sanctified.  Holy  souls  only  can  claim  the  benefit 
of  the  great  Sacrifice.  Oh  try  then,  whether  true  holi 
ness,  which  is  only  to  be  judged  by  its  conformity  to  its 
pattern,  "  As  he  that  called  you  is  holy,  so  be  ye  holy,” 
1  Pet.  1 :  15,  and  which  is,  and  acts,  according  to  its 
measure,  like  God’s  holiness,  be  found  in  you. 

God  is  universally  holy  in  all  his  ways ;  and  u  his 
works  are  holy,”  Psa.  145  :  17 ;  whatever  he  doeth,  is 
still  done  as  becomes  a  holy  God :  he  is  not  only  holy 
in  all  things,  but  at  all  times  unchangeably  holy.  Be  ye 
therefore  holy  in  all  things,  and  at  all  times  too,  if  ever 
you  expect  the  benefit  of  Christ’s  sanctifying  himself 
to  die  for  you.  Oh  brethren,  let  not  the  feet  of  your 
conversation  be  as  the  feet  of  a  lame  man,  which  are 
unequal.  Prov.  26  :  7.  Be  not  sometimes  hot,  and  some¬ 
times  cold  i  at  one  time  careful,  at  another  time  careless  ; 
one  day  in  a  spiritual  rapture,  and  the  next  in  a  fleshly 
frolic :  but  be  ye  holy  "  in  all  manner  of  conversation,” 
1  Pet.  1  :  15,  in  every  crook  and  turning  of  your  lives  ; 
and  let  your  holiness  hold  out  to  the  end. 

God  is  exemplarily  holy,  and  Jesus  Christ  is  the  great 
pattern  of  holiness.  Be  ye  examples  of  holiness  too, 
unto  all  that  are  about  you.  "  Let  your  light  so  shine 
before  men,  that  they  may  see  your  good  works.”  Matt. 
5  :  16.  As  wicked  men  infect  one  another  by  their  ex¬ 
amples,  and  diffuse  their  poison  and  malignity  wherever 


Ch.  8. 


NATURE  OF  CHRIST’S  MEDIATION. 


85 


they  come  ;  so  do  ye  disseminate  godliness  in  all  places 
and  companies ;  and  let  those  that  frequently  converse 
with  you,  especially  those  of  your  own  families,  receive 
a  deeper  dye  and  tincture  of  heavenliness  every  time 
they  come  nigh  you. 

God  delights  in  nothing  but  holiness ,  and  holy  ones ; 
he  hath  set  all  his  pleasure  in  the  saints.  Be  ye  holy 
herein,  as  God  is  holy.  Indeed,  there  is  this  difference 
between  God’s  choice  and  yours ;  he  chooses  not  men 
because  they  are  holy,  but  that  they  may  be  so  j  you 
are  to  choose  them  for  your  delightful  companions,  that 
God  hath  chosen  and  made  holy.  "  Let  all  your  de¬ 
lights  be  in  the  saints,  even  them  that  excel  in  virtue.” 
Psa.  16  :  3. 

God  abhors  and  hates  all  unholiness  ;  do  ye  so  like¬ 
wise,  that  ye  may  be  like  your  Father  which  is  in  hea¬ 
ven.  And  when  the  Spirit  of  holiness  bestows  this  upon 
you,  a  sweeter  evidence  you  cannot  have,  that  Christ 
was  sanctified  for  you.  Holy  ones  may  confidently  lay 
the  hand  of  their  faith  on  the  head  of  this  great  sacri¬ 
fice,  and  say,  "  Christ  our  passover  is  sacrificed  for  us.” 


CHAPTER  VIII. 

OF  THE  NATURE  OF  CHRIST’S  MEDIATION. 

“  And  one  Mediator  between  God  and  men,  the  man  Christ  Jesus. " 

1  Tim.  2:5. 

Great  and  long  preparations  bespeak  the  solemnity 
and  greatness  of  the  work  for  which  they  are  designed. 
A  man  that  had  seen  the  heaps  of  gold,  silver,  and  brass 
which  David  amassed  in  his  time  for  the  building  of  the 
temple,  might  easily  conclude  before  one  stone  of  it  was 
laid,  that  it  would  be  a  magnificent  structure.  But  lo, 
here  is  a  design  of  God  as  far  transcending  that  as  the 


86 


THE  FOUNTAIN  OF  LIFE. 


Ch.  8. 


substance  doth  the  shadow.  For,  indeed,  that  glorious 
temple  was  but  the  type  and  figure  of  Jesus  Christ, 
John,  2  :  19,  21,  and  a  weak  adumbration  of  that  living, 
spiritual  temple  which  he  was  to  build,  that  the  great 
God  might  dwell  and  walk  in  it.  2  Cor.  6  :  16.  The  pre¬ 
parations  for  that  temple  were  for  a  few  years,  but  the 
consultations  and  preparations  for  this  were  from  eter¬ 
nity.  Prov.  8:31.  And  as  there  were  preparations  for 
this  work  before  the  world  began;  so  it  will  be  a  matter 
of  eternal  admiration  and  praise  when  this  world  shall 
be  dissolved.  What  this  astonishing  glorious  work  is, 
this  text  informs  you ;  it  is  the  work  of  mediation  be¬ 
tween  God  and  man ;  and  you  have  here  a  description 
of  Jesus  the  Mediator. 

1.  He  is  described  by  his  work  or  office:  Minm;,  a 
Mediator,  a  middle  person.  The  word  imports  a  fit  and 
equal  person,  who  comes  between  two  persons  that  are 
at  variance,  to  compose  the  difference  and  make  peace. 
Such  a  person  is  Christ ;  a  day’s  man,  to  lay  his  hand 
upon  both. 

2.  He  is  described  by  the  singularity  of  his  mediation, 
one  Mediator ,  and  but  one.  There  are  many  mediators 
of  reconciliation  among  men,  but  there  is  one  only  Me¬ 
diator  of  reconciliation  between  God  and  man;  and  it  is 
as  needless  and  impious  to  make  more  mediators  than 
one,  as  to  make  more  gods  than  one.  "  There  is  one 
God,  and  one  Mediator  between  God  and  men.” 

3.  He  is  described  by  the  nature  and  quality  of  his 
person,  the  man  Christ  Jesus.  He  is  described  by  his 
human  nature  in  this  place,  not  only  because  in  this  na¬ 
ture  he  paid  the  ransom  spoken  of  in  the  words  imme¬ 
diately  following ;  but  especially  for  the  drawing  of 
sinners  to  him,  as  one  who  clothed  himself  in  their 
own  flesh;  and,  for  encouraging  the  faith  of  believers, 
by  reminding  them  that  he  tenderly  regards  all  their 
wants  and  miseries,  and  that  they  may  safely  trust  him 


Ch.  8. 


NATURE  OF  CHRIST^  MEDIATION. 


87 


with  all  their  concerns,  as  one  that  will  be  for  them  a 
merciful  and  faithful  High  Priest  in  things  pertaining 
to  God. 

4.  He  is  described  by  his  names ;  by  his  appellative 
name,  Christ ,  and  his  proper  name,  Jesus.  The  name 
Jesus  notes  his  work  about  which  he  came  ;  and  Christ, 
the  offices  to  which  he  was  anointed,  and  in  the  execu¬ 
tion  of  which  he  is  our  Jesus.  "  In  the  name  Jesus,” 
says  Glassius,  "the  whole  Gospel  is  contained;  it  is 
the  light,  the  food,  the  medicine  of  the  soul.”  Hence, 

Jesus  Christ  is  the  true  and  only  Mediator  between 

God  and  men . 

"  Ye  are  come  to  Jesus  the  Mediator  of  the  new  cove¬ 
nant.”  Heb.  12  :  24.  "  And  for  this  cause  he  is  the  Me¬ 
diator  of  the  new  testament,”  &c.  Heb.  9  :  15.  I  shall 
endeavor  to  show  what  is  the  sense  of  this  word  me¬ 
diator  ;  what  it  implies,  as  applied  to  Christ ;  how  it 
appears  that  he  is  the  true  and  only  Mediator  between 
God  and  men ;  and  in  what  capacity  he  performed  his 
mediatorial  work. 

I.  What  is  the  sense  and  import  of  this  word  /uta-img,  a 
mediator  ?  The  true  sense  and  import  of  it,  is  a  middle 
person,  or  one  that  interposes  between  two  parties  at 
variance,  to  make  peace  between  them.  Christ  is  such 
a  Mediator,  both  in  respect  to  his  person  and  office  :  in 
respect  to  his  person ,  he  is  a  Mediator  ;  that  is,  one  that 
has  the  same  nature  both  with  God  and  us,  true  God 
and  true  man ;  and  in  respect  to  his  office  or  work, 
which  is  to  interpose,  to  transact  the  business  of  recon¬ 
ciliation  between  us  and  God.  His  being  a  middle  person, 
fits  and  capacitates  him  to  stand  in  the  midst  between 
God  and  us.  This,  I  say,  is  the  proper  sense*  of  the 
word;  though  accc/twj,  a  mediator,  is  rendered  variously; 
sometimes  an  umpire  or  arbitrator ;  sometimes  a  mes¬ 
senger  that  goes  between  two  persons;  sometimes  an  in¬ 
terpreter,  imparting  the  mind  of  one  to  another ;  some- 


88 


THE  FOUNTAIN  OF  LIFE. 


Ch.  8. 


times  a  reconciler  or  peace-maker.  And  in  all  these 
senses  Christ  is  the  m to-ime,  the  middle  person  in  his 
mediation  of  reconciliation  or  intercession  ;  that  is, 
either  in  his  mediating,  by  suffering  to  make  peace,  as 
he  did  on  earth ;  or  his  continuing  and  maintaining 
peace,  as  he  doth  in  heaven,  by  meritorious  interces¬ 
sion.  In  both  these  respects  he  is  the  only  Mediator. 
But  let  us  inquire, 

II.  What  it  is  for  Christ  to  be  a  Mediator  between 
God  and  us. 

1.  At  the  first  sight  it  implies  a  most  dreadful  breach 
between  God  and  men  ;  else  no  need  of  a  mediator  of  re¬ 
conciliation.  There  was  indeed  a  sweet  league  of  amity 
once  between  them,  but  it  was  quickly  dissolved  by  sin  \ 
the  wrath  of  the  Lord  was  kindled  against  man,  pur¬ 
suing  him  to  destruction,  "  Thou  hatest  all  the  workers 
of  iniquity.”  Psa.  5  :  5.  And  man  was  filled  with  unna¬ 
tural  enmity  against  his  God ;  "  haters  of  God.”  Rom, 
1  :  30.  This  put  an  end  to  all  friendly  intercourse  be¬ 
tween  him  and  God. 

Reader,  say  not  in  thy  heart,  that  it  cannot  be,  that 
one  sin,  and  that  seemingly  so  small,  should  make  such 
a  breach  as  this,  and  cause  the  God  of  mercy  and  good¬ 
ness  so  to  abhor  the  work  of  his  hands,  and  that  as  soon 
as  he  had  made  man  \  for  it  was  a  heinous  and  aggra¬ 
vated  evil.  It  was  upright,  perfect  man,  created  in  the 
image  of  God,  that  thus  sinned :  he  sinned  when  his 
mind  was  most  bright,  clear,  and  apprehensive  ;  his  con 
science  pure  and  active  ;  his  will  free,  and  able  to  with¬ 
stand  any  temptation ;  his  conscience  pure  and  unde¬ 
filed:  he  was  a  public  as  well  as  a  perfect  man,  and  well 
knew  that  the  happiness  or  misery  of  his  numberless 
offspring  was  involved  in  him.  The  condition  he  was 
placed  in  was  exceedingly  happy:  no  necessity  or  want 
could  arm  and  edge  temptation :  he  lived  amidst  all  na¬ 
tural  and  spiritual  pleasures  and  delights,  the  Lord  most 


Ch.  8 


NATURE  OF  CHRIST^  MEDIATION. 


89 


delightfully  conversing  with  him;  yea,  he  sinned  while 
as  yet  his  creation-mercy  was  fresh  upon  him :  and  in 
this  sin  was  most  horrible  ingratitude  ;  yea,  a  casting 
off  the  yoke  of  obedience  almost  as  soon  as  God  had 
put  it  on. 

2.  It  implies  a  necessity  of  satisfaction  to  the  justice 
of  God.  For  the  very  design  and  end  of  this  mediation 
was  to  make  peace,  by  giving  full  satisfaction  to  the 
party  that  was  wronged.  The  Photinians,  and  some 
others,  have  dreamed  of  a  reconciliation  with  God, 
founded  not  upon  satisfaction,  but  upon  the  absolute 
mercy,  goodness,  and  free-will  of  God.  But,  as  one  has 
well  said,  "  concerning  that  absolute  goodness  and  mercy 
of  God,  reconciling  sinners  to  himself,  there  is  a  deep 
silence  throughout  the  Scriptures  and  whatever  is 
spoken  of  it,  upon  that  account,  is  as  it  comes  to  us 
through  Christ.  Eph.  1  :  3-5  ;  Acts,  4:12;  John,  6  : 40. 
And  we  cannot  imagine,  either  how  God  could  exercise 
mercy  to  the  prejudice  of  his  justice,  which  must  be,  if 
we  must  be  reconciled  without  full  satisfaction  ;  or  how 
such  a  full  satisfaction  should  be  made  by  any  other 
than  Christ.  Mercy,  indeed,  moved  in  the  heart  of  God 
to  wretched  man ;  but  from  his  heart  it  found  no  way 
to  vent  itself  for  us,  but  through  the  heart-blood  of  Jesus 
Christ ;  and  in  him  the  justice  of  God  was  fully  satis¬ 
fied,  and  the  misery  of  the  creature  fully  cured.  And 
so,  as  Augustine  speaks,  "  God  neither  lost  the  severity 
of  his  justice  in  the  goodness  of  mercy,  nor  the  good¬ 
ness  of  his  mercy  in  the  exactness  of  his  severity.” 

But  if  it  had  been  possible  that  God  could  have  found 
out  a  way  to  reconcile  us  without  satisfaction,  yet  it  is 
past  doubt  now,  that  he  has  determined  and  fixed  on 
this  way.  And  for  any  now  to  imagine  to  reconcile 
themselves  to  God  by  any  thing  but  faith  in  the  blood 
of  this  Mediator,  is  not  only  most  vain  in  itself,  and  de¬ 
structive  to  the  soul,  but  most  derogatory  to  the  wisdom 


90 


THE  FOUNTAIN  OF  LIFE. 


Ch.  8. 


and  grace  of  God.  And  to  such  I  would  say,  as  Tertul- 
lian  to  Marcion,  whom  he  calls  the  murderer  of  truth, 
"  Spare  the  only  hope  of  the  whole  world,  0  thou  who 
destroyest  the  most  necessary  glory  of  our  faith !”  All 
that  we  hope  for  is  but  a  phantasm  without  this.  Peace 
of  conscience  can  be  rationally  settled  on  no  other  foun¬ 
dation  but  this ;  for  God  having  made  a  law  to  govern 
man,  and  this  law  being  violated  by  man,  either  the  pe¬ 
nalty  must  be  levied  on  the  delinquent,  or  satisfaction 
made  by  his  surety.  As  well  no  law,  as  no  penalty  for 
disobedience ;  and  as  well  no  penalty,  as  no  execution. 
He,  therefore,  that  is  to  be  a  mediator  of  reconciliation 
between  God  and  man,  must  pay  a  price  adequate  to  the 
offence  and  wrong ;  and  so  did  our  Mediator. 

3.  Christ  being  a  Mediator  of  reconciliation  and  in¬ 
tercession,  implies  the  infinite  value  of  his  blood  and  suf¬ 
ferings. ,  as  that  which  in  itself  was  sufficient  to  stop  the 
course  of  God’s  justice,  and  render  him  not  only  placa¬ 
ble,  but  abundantly  satisfied  and  well  pleased,  even  with 
those  that  before  were  enemies  :  as  Col.  1 :  21,  22,  "And 
ye  that  were  sometime  alienated,  and  enemies  in  your 
minds  by  wicked  works,  yet  now  hath  he  reconciled,  in 
the  body  of  his  flesh  through  death,  to  present  you  holy, 
and  unblameable,  and  unreprovable  in  his  sight.”  Sure¬ 
ly,  that  which  can  cause  the  holy  God,  justly  incensed 
against  sinners,  to  lay  aside  all  his  wrath,  and  take  an 
enemy  into  his  bosom,  and  establish  such  an  amity  as 
can  never  more  be  broken,  and  joy  over  him  with  sing¬ 
ing,  as  Zeph.  3  :  17,  must  be  a  most  excellent  and  effi¬ 
cacious  thing. 

4.  Christ’s  being  a  Mediator  of  reconciliation,  implies 
the  ardent  tender  love  and  large  pity  that  filled  his  heart 
towards  poor  sinners.  For  he  not  only  mediates  by 
way  of  entreaty,  going  between  both,  and  persuading 
and  begging  peace  ;  but  he  mediates,  as  already  shown, 
in  the  capacity  of  a  surety,  by  putting  himself  under  an 


Ch.  8. 


NATURE  OF  CHRIST’S  MEDIATION. 


91 


obligation  to  satisfy  our  debts.  Oh  how  compassion¬ 
ately  did  his  heart  work  towards  us,  that  when  he  saw 
the  arm  of  justice  lifted  up  to  destroy  us,  he  would  in¬ 
terpose  himself,  and  receive  the  stroke,  though  he  knew 
it  would  sink  him  to  the  grave !  Our  Mediator,  like 
Jonah,  his  type,  seeing  the  stormy  sea  of  God’s  wrath 
working  tempestuously,  and  ready  to  swallow  us  up, 
cast  in  himself  to  appease  the  storm.  I  remember  how 
much  that  noble  act  of  Marcus  Curtius  is  celebrated  in 
the  Roman  history,  who  being  informed  by  the  oracle, 
that  the  great  breach  made  by  the  earthquake  could  not 
be  closed  except  something  of  worth  were  cast  into  it, 
heated  with  love  to  the  commonwealth,  went  and  cast 
in  himself.  This  was  looked  upon  as  a  bold  and  brave 
adventure.  But  what  was  this  to  Christ  'l 

5.  Christ  being  a  Mediator  between  God  and  man, 
implies,  as  the  fitness  of  his  person,  so  his  authoritative 
call  to  undertake  it.  But  having  already  discussed  this 
more  largely,  let  us  proceed  to  inquire, 

III.  How  it  appears  that  Jesus  Christ  is  the  true  and 
only  Mediator  between  God  and  men.  I  reply, 

1.  Because  he,  and  no  other,  is  revealed  to  us  by  God. 
And  if  God  reveal  him,  and  no  other,  we  must  receive 
him,  and  no  other  as  such.  Take  but  two  Scriptures 
at  present,  that  in  1  Cor.  8  :  5,  The  heathen  have  "  gods 
many  and  lords  many,”  that  is,  many  supreme  powers 
and  ultimate  objects  of  their  worship  :  and  lest  these 
great  gods  should  be  defiled  by  their  immediate  and 
unhallowed  approaches  to  them,  they  invented  heroes, 
demi-gods,  and  intermediate  powers,  as  agents,  or  lord 
mediators  between  the  gods  and  them,  to  convey  their 
prayers  to  the  gods,  and  the  blessings  of  the  gods  back 
again  to  them  :  "  But  unto  us,”  says  the  apostle,  "  there 
is  but  one  God,  the  Father,  of  whom  are  all  things,  and 
we  by  him,”  that  is,  one  supreme  essence,  the  first 
spring  and  fountain  of  blessings,  "  one  Lord,  Jesus 


92 


THE  FOUNTAIN  OF  LIFE. 


Ch.  8. 


Christ,”  that  is,  one  Mediator,  "  by  whom  are  all  things, 
and  we  by  him.”  By  whom  are  all  things  which  come 
from  the  Father  to  us,  and  by  whom  are  all  our  address¬ 
es  to  the  Father.  So  Acts,  4  :  12,  ”  Neither  is  there 
salvation  in  any  other :  for  there  is  none  other  name 
under  heaven  given  among  men,  whereby  we  must  he 
saved.”  ”  None  other  name,”  that  is,  no  other  autho¬ 
rity,  or  rather,  no  other  person  authorized  under  hea¬ 
ven  :  for  heaven  is  not  here  opposed  to  earth,  as  though 
there  were  other  intercessors  in  heaven  besides  Christ : 
no,  no,  in  heaven  and  earth  God  hath  given  him,  and 
none  but  him,  to  be  our  Mediator.  One  sun  is  sufficient 
for  the  whole  world ;  and  one  Mediator  for  all  men  in 
the  world.  Thus  the  Scriptures  affirm  that  this  is  he, 
and  exclude  all  others. 

2.  Because  he,  and  no  other,  is  fit  for,  and  capable  of 
this  office.  Who  but  he  that  hath  the  Divine  and  human 
nature  united  in  his  single  person,  can  be  a  fit  days-man 
to  lay  his  hand  upon  both  1  Who  but  he  that  was  God, 
could  sustain  such  sufferings  as  were,  by  Divine  jus¬ 
tice,  exacted  for  satisfaction  1  Take  a  person  of  the 
greatest  spirit,  and  lay  upon  him  for  an  hour  the  sor 
rows  of  Christ,  when  he  sweat  blood  in  the  garden,  or 
uttered  that  heart-rending  cry  upon  the  cross,  and  he 
must  melt  under  it  as  a  moth. 

3.  Because  he  is  alone  sufficient  to  reconcile  the  world 
to  God  by  his  blood,  without  accessions  from  any  other. 
The  virtue  of  his  blood  reached  back  as  far  as  Adam, 
and  reaches  forward  to  the  end  of  the  world ;  and  will 
be  as  fresh,  vigorous,  and  efficacious  then,  as  the  first 
moment  it  was  shed.  The  sun  makes  day  before  it  ac~ 
tually  rises,  and  continues  day  some  time  after  it  is  set : 
so  doth  Christ,  who  is  the  same  yesterday,  to-day,  and 
for  ever.  So  that  he  is  the  true  and  only  Mediator  be¬ 
tween  God  and  men :  no  other  is  revealed  in  Scrip¬ 
ture  ;  no  other  is  sufficient  for  it  $  no  other  needed  be¬ 
side  him. 


Ch.  8. 


NATURE  OF  CHRIST’S  MEDIATION. 


93 


IV.  The  last  thing  to  be  explained  is,  in  what  capa¬ 
city  he  executed  his  mediatorial  work ;  and  we  affirm, 
according  to  Scripture,  that  he  performs  that  work  as 
God-man,  in  both  natures.  Papists,  in  denying  Christ  to 
act  as  Mediator,  according  to  his  Divine  nature,  at  once 
despoil  the  whole  mediation  of  Christ  of  all  its  efficacy, 
dignity,  and  value,  which  arise  from  that  nature.  They 
say,  the  apostle  in  my  text  distinguishes  the  Mediator 
from  God,  in  saying,  ”  there  is  one  God  and  one  Medi¬ 
ator.”  We  reply,  that  the  same  apostle  distinguishes 
Christ  from  man,  in  Gal.  1:1,”  Not  by  man,  but  by 
Jesus  Christ.”  Doth  it  thence  follow  that  Christ  is  not 
true  man  !  or  that,  according  to  his  Divine  nature  only, 
he  called  Paul  1  But  what  need  I  stay  my  reader  here  1 
Had  not  Christ,  as  Mediator,  power  to  lay  down  his  life, 
and  power  to  take  it  again!  John,  10  :  17,  18.  Had  he 
not,  as  Mediator,  all  power  in  heaven  and  earth  to  in¬ 
stitute  ordinances  and  appoint  offices  1  Matt.  28  :  18 ; 
to  baptize  men  with  the  Holy  Ghost  and  fire  !  Matt.  3:11; 
to  keep  those  whom  his  Father  gave  him  in  this  world  ! 
John,  17  :  12 ;  to  raise  up  the  saints  again  in  the  last 
day  1  John,  6  :  54.  Are  these,  with  many  more  I  might 
name,  the  effects  of  the  mere  human  nature  1  Or,  were 
they  not  performed  by  him  as  God-man  1  And  besides, 
how  could  he,  as  Mediator,  be  the  object  of  our  faith 
and  religious  adoration,  if  we  are  not  to  respect  him  as 
G  od-man  1 

Inference  1.  It  is  dangerous  to  reject  Jesus  Christ,  the 
only  Mediator  between  God  and  man.  Alas!  there  is 
no  other  to  interpose  and  screen  thee  from  the  devour¬ 
ing  fire,  the  everlasting  burnings  !  Oh  "  it  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God  !”  And 
into  his  hands  you  must  fall,  without  an  interest  in  the 
only  Mediator.  Which  of  us  can  dwell  with  devouring 
fire!  Who  can  endure  everlasting  burnings  !  Isa.  33:14. 
You  know  how  they  scorched  the  green  tree,  but  what 


94 


THE  FOUNTAIN  OF  LIFE. 


Ch.  8. 


would  they  do  in  the  dry  tree  1  Luke,  23  :  31.  Indeed, 
if  there  were  another  plank  to  save  after  the  shipwreck, 
any  other  way  to  be  reconciled  to  God,  besides  Jesus 
the  Mediator,  somewhat  might  be  said  to  excuse  this 
folly ;  but  you  are  shut  up  to  the  faith  of  Christ,  as  to 
your  last  remedy.  Gal.  3  :  23.  Oh  take  heed  of  despis¬ 
ing,  or  neglecting  Christ!  if  so,  there  is  none  to  inter 
cede  with  God  for  you :  the  breach  between  him  and 
you  can  never  be  composed.  I  remember,  here,  the 
words  of  Eli  to  his  profane  sons,  who  caused  men  to 
abhor  the  offerings  of  the  Lord ;  "  If  one  man  sin  against 
another,  the  judge  shall  judge  him ;  but  if  a  man  sin 
against  the  Lord,  who  shall  entreat  for  him  I”  1  Sam. 
2  :  25.  The  meaning  is,  that  of  common  trespasses  be¬ 
tween  men,  the  civil  magistrate  takes  cognizance  and 
decides  the  controversy  by  his  authority,  so  that  there 
is  an  end  of  that  strife  j  but  if  man  sin  against  the  Lord, 
who  shall  entreat  and  arbitrate  in  that  case  1  Eli’s  sons 
had  despised  the  Lord’s  sacrifices,  which  were  sacred 
types  of  Christ,  and  the  appointed  way  that  men  had 
then  of  exercising  faith  in  the  Mediator.  Now,  saith  he, 
if  a  man  thus  sin  against  the  Lord,  by  despising  the  Sa¬ 
viour  shadowed  out  in  that  way,  who  shall  entreat  for 
him  I  what  hope,  what  remedy  remains  1  It  was  a  saying 
of  Luther,  JVo/o  Deum  absolutum ,  "I  cannot  meet  an  ab¬ 
solute  God that  is,  God  without  a  Mediator.  Thus 
the  devils  have  to  do  with  God ;  but  will  ye,  in  whose 
nature  Christ  is  coifie,  put  yourselves  into  their  state, 
and  case  1  God  forbid  ! 

2.  Hence  also  be  informed,  how  great  an  evil  it  is  to 
join  any  other  mediators ,  either  of  reconciliation,  or  me¬ 
ritorious  intercession,  with  Jesus  Christ.  Oh,  this  is  a 
horrid  sin,  which  both  pours  the  greatest  contempt  upon 
Christ,  and  brings  the  surest  and  sorest  destruction  upon 
the  sinner!  I  am  ashamed  my  pen  should  write  what 
mine  eyes  have  seen  in  the  writings  of  papists,  ascribing 


Ch.  8. 


NATURE  OF  CHRIST’S  MEDIATION. 


95 


as  much,  yea,  more  to  the  mediation  of  Mary  than  to 
Christ,  with  no  less  than  blasphemous  impudence.  How 
do  they  stamp  their  own  sordid  works  with  the  peculiar 
dignity  and  value  of  Christ’s  blood;  and  therein  seek  to 
enter  at  the  gate  which  God  hath  shut  to  all  the  world, 
because  Jesus  Christ  the  Prince  entered  in  thereby. 
Ezek.  44  :  2,  3.  He  entered  into  heaven  in  a  direct,  im¬ 
mediate  way,  even  in  his  own  name,  and  for  his  own 
sake ;  this  gate,  saith  the  Lord,  shall  be  shut  to  all 
others ;  and  I  wish  men  would  consider  it,  and  fear,  lest 
while  they  seek  entrance  into  heaven  at  the  wrong  door, 
they  for  ever  shut  against  themselves  the  true  and  only 
door  of  happiness. 

3.  If  Jesus  Christ  be  the  only  Mediator  of  reconci¬ 
liation  between  God  and  men,  then  reconciled  souls 
should  thankfully  ascribe  all  the  peace,  favors,  and  com¬ 
forts  they  have  from  God,  to  their  Lord  Jesus  Christ. 
Whenever  you  have  had  free  admission,  and  sweet  en¬ 
tertainment  with  God  in  the  more  public  ordinances  or 
private  duties  of  his  worship ;  when  you  have  had  his 
smiles,  his  seals,  and  with  hearts  warmed  with  comfort, 
are  returning  from  those  duties,  say,  0  my  soul,  thou 
mayest  thank  thy  Lord  Jesus  Christ  for  all  this!  had 
not  he  interposed  as  a  Mediator  of  reconciliation  I  could 
never  have  had  access  to,  or  friendly  communion  with 
God  to  all  eternity. 

Immediately  upon  Adam’s  sin,  the  door  of  communion 
with  God  was  shut:  there  was  no  more  coming  nigh  the 
Lord :  not  a  soul  could  have  any  access  to  him,  either 
in  a  way  of  communion  in  this  world,  or  of  enjoyment 
in  that  to  come.  It  was  Jesus  the  Mediator  that  opened 
that  door  again,  and  in  him  it  is  that  we  have  boldness, 
and  access  with  confidence.  Eph.  3  :  12.  We  can  now 
come  to  God  "by  a  new  and  living  way,  consecrated 
for  us  through  the  vail,  that  is  to  say,  his  flesh.”  Heb. 
JO  :  20.  The  vail  had  a  double  use,  as  Christ’s  flesh  like- 


96 


THE  FOUNTAIN  OF  LIFE. 


Ch.  8. 


wise  hath;  it  hid  the  glory  of  the  holy  of  holies,  and 
also  gave  entrance  into  it.  Christ’s  incarnation  so  ob¬ 
scures  the  splendor  of  the  Divine  glory  and  brightness, 
that  we  may  be  able  to  bear  it  and  converse  with  it ;  and 
it  also  gives  us  admission  into  it.  Oh  thank  your  dear 
Lord  Jesus  for  your  present  and  future  heaven!  Blessed 
be  God  for  Jesus  Christ ! 

4.  If  Jesus  Christ  be  the  true  and  only  Mediator,  both 
of  reconciliation  and  meritorious  intercession  between 
God  and  men,  how  safe  is  the  condition  and  state  of 
believers!  Surely,  as  his  mediation,  by  sufferings,  has 
fully  reconciled,  so  his  mediation,  by  intercession,  will 
everlastingly  maintain  that  state  of  peace  between  them 
and  God,  and  prevent  all  future  breaches.  "Being  justi¬ 
fied  by  faith,  we  have  peace  with  God,  through  our  Lord 
Jesus  Christ.”  Rom.  5:1.  It  is  a  firm  and  lasting  peace, 
and  the  Mediator  that  made  it,  is  now  in  heaven  to  main¬ 
tain  it  for  ever,  "there  to  appear  in  the  presence  of  God 
for  us.”  Heb.  9  :  24. 

5.  Did  Jesus  Christ  interpose  between  us  and  the 
wrath  of  God,  as  a  Mediator  of  reconciliation  1  did  he 
rather  choose  to  receive  the  stroke  upon  himself,  than 
to  see  us  ruined  by  it  1  How  well  then  doth  it  become 
the  people  of  God,  in  a  thankful  sense  of  this  grace,  to 
interpose  themselves  between  Jesus  Christ  and  the  evils 
they  see  likely  to  fall  upon  his  name  and  interest  in  the 
world !  Oh  that  there  were  but  such  a  heart  in  the  peo¬ 
ple  of  God !  I  remember  it  is  a  saying  of  Jerome,  when 
he  heard  the  revilings  and  blasphemings  of  many  against 
Christ  and  his  precious  truths,  "  Oh  that  they  would 
turn  their  weapons  from  Christ  to  me,  and  be  satisfied 
with  my  blood!”  And  much  to  the  same  sense  is  that 
sweet  saying  of  Bernard,  "  Happy  were  I,  if  God  would 
condescend  to  use  me  as  a  shield.”  And  David  could 
say,  "  The  reproaches  of  them  that  reproached  thee, 
fell  on  me.”  Psa.  69  : 9.  Ten  thousand  of  our  names  are 


Ch.  9. 


Christ’s  prophetical  office. 


97 


nothing  to  Christ’s  name :  his  name  is  a  worthy  name  ; 
and  there  is  no  man  that  gives  up  his  name  as  a  shield 
to  Christ,  but  shall  thereby  secure  and  increase  its  true 
honor. 


CHAPTER  IX. 

FIRST  BRANCH  OF  CHRIST’S  PROPHETICAL  OFFICE. 
REVELATION  OF  THE  WILL  OF  GOD. 

Prophet  shall  the  Lord  your  God  raise  up  unto  you  of  your  brethren, 
like  unto  me :  him  shall  ye  hear  in  all  things  whatsoever  he  shall  say 
unto  you .” — Acts,  3  :  22. 


Having  shown  the  solemn  preparations,  both  by  the 
Father  and  the  Son,  for  the  blessed  design  of  reconciling 
us  by  the  meritorious  mediation  of  Christ,  and  taken  a 
general  view  of  the  nature  of  his  mediation,  I  proceed 
to  show  how  he  executes  it  in  the  discharge  of  his 
blessed  offices  of  Prophet,  Priest,  and  King. 

His  prophetical  office  consists  of  two  parts  :  one  ex¬ 
ternal,  consisting  in  a  true  and  full  revelation  of  the  will 
of  God  to  men,  according  to  John,  17  :  6,  "  I  have  mani¬ 
fested  thy  name  to  the  men  thou  gavest  me.”  The  other 
in  illuminating  the  mind ,  and  opening  the  heart  to  re¬ 
ceive  and  embrace  that  doctrine.  The  first  part  is  con¬ 
tained  in  the  words  before  us :  "A  Prophet  shall  the 
Lord  your  God  raise  up,”  &c. 

These  are  the  words  of  Moses,  recorded  Deut.  18  :  15, 
and  here,  by  Peter,  pertinently  applied  to  Christ,  to  con¬ 
vince  the  incredulous  Jews  that  he  is  the  true  and  only 
Messiah,  and  the  great  prophet  of  the  church,  whose 
doctrine  it  was  highly  dangerous  to  contemn,  though 
uttered  by  such  humble  individuals  as  were  himself  and 

Fountain. 


98 


THE  FOUNTAIN  OF  LIFE. 


Ch.  9. 


John.  And  it  is  well  observed  by  Calvin,  lie  singles  out 
this  testimony  of  Moses,  rather  than  any  other,  because 
of  the  great  esteem  they  had  for  Moses,  and  his  writ¬ 
ings,  beyond  any  others.  In  these  words  Christ,  in  his 
prophetical  office,  is  described ;  and  obedience  to  him, 
as  such  a  Prophet,  is  strictly  enjoined. 

1.  We  have  a  description  of  Christ  in  his  prophetical 
office  ;  "  A  Prophet  shall  the  Lord  your  God  raise  up 
unto  you  of  your  brethen,  like  unto  me.” 

XXA  Prophet ,”  the  Prince  of  the  prophets,  or  the  great 
and  chief  Shepherd,  as  he  is  styled,  Heb.  13  :  20 ;  1  Pe¬ 
ter,  5:4.  It  belongs  to  a  prophet  to  expound  the  law, 
declare  the  will  of  God,  and  foretell  things  to  come. 
All  these  meet,  and  that  in  a  singular  and  eminent  man¬ 
ner,  in  Christ  our  Prophet.  Matt.  5  :  21,  &c. ;  John, 
1  :  18 ;  1  Peter,  1:11. 

A  Prophet  like  unto  Moses f  who  typified  and  pre¬ 
figured  him.  But  is  it  not  said  of  Moses,  in  Deut.  34  :  10, 
"  that  there  arose  not  a  prophet  since  in  Israel,  like 
unto  Moses,  whom  the  Lord  knew  face  to  face  1”  True, 
of  mere  men  there  never  arose  so  great  a  prophet  in 
Israel  as  Moses,  either  in  respect  to  his  familiarity  with 
God,  or  his  miracles  which  he  wrought  in  the  power 
of  God :  but  Moses  himself  was  but  a  star  to  this  sun. 
However,  in  these  following  particulars  Christ  was  like 
him :  He  was  a  prophet  that  went  between  God  and  the 
people ,  carried*God’s  mind  to  them,  and  returned  theirs 
to  God,  they  not  being  able  to  hear  the  voice  of  God 
immediately  :  "  According  to  all  that  thou  desiredst  of 
the  Lord  thy  God  in  Horeb,  in  the  day  of  the  assembly, 
saying,  Let  me  not  again  hear  the  voice  of  the  Lord  my 
God,  neither  let  me  see  this  great  fire  any  more,  that  I 
die  not.”  Deut.  18  :  16.  And  upon  this  their  request, 
God  makes  the  promise  which  is  cited  in  the  text; 
"  They  have  well  spoken  that  which  they  have  spoken  : 
I  will  raise  them  up  a  Prophet  like  unto  thee,”  &;c.  ver 


Ch  9. 


Christ’s  prophetical  office. 


99 


17,  18.  Moses  was  a  very  faithful  prophet,  precisely 
faithful,  and  exact  in  all  things  that  God  gave  him  in 
charge,  even  to  a  pin  of  the  tabernacle.  "  Moses  verily 
was  faithful  in  all  his  house,  as  a  servant,  for  a  testimony 
of  those  things  which  were  to  be  spoken  after ;  but 
Christ  as  a  Son  over  his  own  house.”  Heb.  3  :  5,  6. 
Again,  Moses  confirmed  his  doctrine  by  miracles,  which 
he  wrought  in  the  presence,  and  to  the  conviction  of 
gainsayers.  Herein  Christ  our  Prophet  is  also  like  unto 
Moses,  who  wrought  many  mighty  miracles,  which 
could  not  be  denied,  and  by  them  confirmed  the  Gospel 
which  he  preached.  Lastly,  Moses  was  that  prophet 
which  brought  God’s  Israel  out  of  literal  Egypt,  and 
Christ  his  out  of  spiritual  Egypt,  whereof  that  bondage 
was  a  figure. 

He  is  also  described  by  the  stock  and  original,  from 
which,  according  to  his  flesh ,  he  sprang :  "I  will  raise 
him  up  from  among  thy  brethren.  Of  Israel,  as  con¬ 
cerning  the  flesh,  Christ  came.”  Rom.  9  :  5.  And  "  it  is 
evident  that  our  Lord  sprang  out  of  Judah.”  Heb.  7  :  14. 
He  honored  that  nation  by  his  nativity.  Thus  the  great 
Prophet  is  described. 

2.  Here  is  a  strict  injunction  of  obedience  to  this  Pro¬ 
phet,  ”  Him  shall  ye  hear  in  all  things.”  By  hearing, 
understand  obedience.  So  words  of  sense  are  frequently 
used  in  Scripture  to  signify  those  affections  that  are 
awakened  through  the  senses.  This  obedience  is  re¬ 
quired  to  be  yielded  to  this  Prophet  only,  and  univer¬ 
sally,  and  under  great  penalties.  It  is  true,  we  are  com¬ 
manded  to  obey  the  voice  of  his  ministers.  Heb.  13  :  17. 
But  still  it  is  Christ  speaking  by  them  whom  we  obey  : 
"  He  that  heareth  you,  heareth  me.”  We  obey  them  in 
the  Lord,  that  is,  as  commanding  or  forbidding  in 
Christ’s  name  and  authority.  So  when  God  said,  "  Thou 
shalt  serve  him,”  Deut.  6:13;  Christ  expounds  it  ex¬ 
clusively,  f'  Him  only  shalt  thou  serve.”  Matt.  4  :  10- 


100 


THE  FOUNTAIN  OF  LIFE. 


Ch.  9 


He  is  the  only  Lord,  Jude  4,  and  therefore  to  him  only 
our  obedience  is  required.  And  as  it  is  due  to  him  only, 
so  to  him  universally  ;  "  Him  shall  ye  hear  in  all  things 
his  commands  are  to  be  obeyed,  not  disputed.  Chris¬ 
tians  are  indeed  to  judge  whether  what  is  spoken  be  the 
will  of  Christ.  We  must  "  prove  what  is  that  holy,  good? 
and  acceptable  will.”  Rom.  12  :  2.  "  His  sheep  hear  his 
voice,  and  a  stranger  they  will  not  follow :  they  know 
his  voice,  but  know  not  the  voice  of  strangers.”  John, 
10  :  4,  5.  But  when  his  will  is  understood  and  known, 
we  have  no  liberty  of  choice,  but  are  bound  by  it,  be 
the  duty  commanded  ever  so  difficult,  or  the  sin  forbid¬ 
den  ever  so  tempting :  and  this  is  also  required  under 
penalty  of  being  destroyed  from  among  the  people,  and  of 
God’s  requiring  it  at  our  hands,  Deut.  18,  that  is,  aveng- 
inghimself  in  the  destruction  of  the  disobedient.  Hence 
Jesus  C/irist  is  called  and  appointed  by  God  to  be  the  great 
Prophet  and  Teacher  of  the  Church . 

He  is  "  anointed  to  preach  good  tidings  to  the  meek,” 
and  "sent  to  bind  up  the  broken-hearted.”  Isa.  61 :  1. 
When  he  came  to  preach  the  Gospel  among  the  people, 
then  was  this  Scripture  fulfilled,  "  Yea,  all  things  are 
delivered  him  of  his  Father  ;  so  that  no  man  knoweth 
who  the  Father  is,  but  the  Son,  and  he  to  whom  the 
Son  will  reveal  him.”  Matt.  11  :  27.  All  light  is  now  col¬ 
lected  into  one  body  of  light,  the  Sun  of  righteousness  ; 
and  he  "  enlighteneth  every  man  that  cometh  into  the 
world.”  John,  1  :  9.  And  though  he  dispensed  knowledge 
variously,  in  times  past,  speaking  in  many  ways  and  di¬ 
vers  manners  to  the  fathers,  yet  now  the  method  and  way 
of  revealing  the  will  of  God  to  us  is  fixed  and  settled  in 
Christ :  in  these  last  times  he  "  hath  spoken  to  us  by  his 
Son.”  Twice  hath  the  Lord  solemnly  sealed  him  to  this 
office,  or  approved  and  owned  him  in  it  by  a  miracu¬ 
lous  voice  from  the  most  excellent  glory.  Matt.  3  :  17, 
and  Matt.  17  :  5 


Ch.  9. 


Christ’s  prophetical  office. 


101 


Here  we  are  called  to  consider  what  Christ’s  being  a 
Prophet  to  the  church  implies,  and  how  he  executes 
and  discharges  this  his  office. 

I.  What  is  implied  in  Christ’s  being  a  Prophet  to  the 
church. 

1.  The  natural  ignorance  and  blindness  of  men  in  the 
things  of  God.  The  world  is  involved  in  darkness:  the 
people  sit  as  in  the  region  and  shadow  of  death  till 
Christ  arise  upon  their  souls.  Matt.  4  :  15-17.  It  is  true, 
in  the  state  of  innocency  man  had  a  clear  apprehension 
of  the  will  of  God  without  a  Mediator  ;  but  now  that 
light  is  quenched  in  the  corruption  of  nature,  "  and  the 
natural  man  receiveth  not  the  things  of  God.”  1  Cor. 
2  :  14.  These  things  of  God  are  not  only  contrary  to 
corrupt  and  carnal  reason,  but  they  are  also  above  right 
reason.  Grace  indeed  useth  nature,  but  nature  can  do 
nothing  without  grace.  The  mind  of  a  natural  man  has 
not  only  a  native  blindness,  by  reason  whereof  it  can¬ 
not  discern  the  things  of  the  Spirit,  but  also  a  natural 
enmity,  Rom.  8  :  7,  and  it  hates  the  light,  John,  3  :  19,  20. 
So  that  until  the  mind  be  healed  and  enlightened  by 
Jesus  Christ,  the  natural  faculties  can  no  more  discern 
the  things  of  the  Spirit,  than  the  sensitive  faculty  can 
discern  the  things  of  reason.  The  mysteries  of  nature 
may  be  discovered  by  the  light  of  nature  ;  but  when  it 
comes  to  supernatural  mysteries,  there,  as  Cyprian  some¬ 
where  speaks,  the  most  subtle,  searching,  penetrating 
reason  is  at  a  loss. 

2.  It  implies  the  Divinity  of  Christ ,  and  proves  him  to 
be  true  God  ;  forasmuch  as  no  other  can  reveal  to  the 
world,  in  all  ages,  the  secrets  that  lay  hid  in  the  heart 
of  God,  and  that  with  such  convincing  evidence  and 
authority.  He  brought  his  doctrine  from  the  bosom  of 
his  Father  ;  "  The  only-begotten  Son,  who  is  in  the  bo¬ 
som  of  the  Father,  he  hath  revealed  him.”  John,  1  :  18. 
The  same  words  which  his  Father  gave  him  he  hath 


102 


THE  FOUNTAIN  OF  LIFE. 


Ch.  9. 


given  us.  John,  17  :  8.  He  spake  to  us  that  which  he 
had  seen  with  his  Father.  John,  8  :  38.  What  man  can 
tell  the  bosom  counsels  and  secrets  of  God!  Who  but 
he  that  eternally  lay  in  that  bosom  can  expound  them  1 
Besides,  other  prophets  had  their  times  assigned  them 
to  rise,  shine,  and  set  again  by  death;  "Your  fathers, 
where  are  they!  And  do  the  prophets  live  for  ever 
Zech.  1  :  5.  But  Christ  is  a  fixed  and  perpetual  sun  that 
gives  light  in  all  ages  of  the  world;  for  he  is  "the 
same  yesterday,  to-day,  and  for  ever.”  Heb.  13  :  8.  Yea, 
and  the  very  beams  of  his  Divinity  shone  with  awful¬ 
ness  upon  the  hearts  of  them  that  heard  him  ;  so  that 
his  very  enemies  were  forced  to  acknowledge,  that 
"never  man  spake  like  him.”  John,  7  :  46. 

3.  It  implies  that  Christ  is  the  original  and  fountain 
of  all  the  light  which  is  ministerially  diffused  by  men. 
Ministers  are  but  stars  which  shine  with  a  borrowed 
light  from  the  sun:  so  speaks  the  apostle,  "For  God, 
who  commanded  the  light  to  shine  out  of  darkness, 
hath  shined  into  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God,  in  the  face  of  Jesus 
Christ.”  2  Cor.  4  :  6.  Those  that  teach  men,  must  be 
first  taught  by  Christ.  What  Paul  received  from  the 
Lord,  he  delivered  to  the  church.  1  Cor.  11  :  23.  Jesus 
Christ  is  the  chief  Shepherd,  1  Pet.  5:4;  and  all  the 
under  shepherds  receive  their  gifts  and  commissions 
from  him.  These  things  are  manifestly  implied  in 
Christ’s  prophetical  office. 

II.  We  shall  next  inquire  how  he  executes  and  dis¬ 
charges  this  his  office,  or  how  he  enlightens  and  teaches 
men  the  will  of  God. 

1.  Our  great  Prophet  hath  revealed  unto  men  the  will 
of  God  variously  /  not  holding  one  uniform  and  con¬ 
stant  tenor  in  the  manifestations  of  the  Father’s  will, 
but  "  at  sundry  times,  and  in  divers  manners.”  Heb.  1 :  1. 
Sometimes  he  taught  the  church  immediately,  and  in 


i 


Ch.  9. 


Christ’s  prophetical  office. 


103 


his  own  person.  John,  IS  :  20.  lie  declared  God’s  righ¬ 
teousness  in  the  great  congregation.  Psa.  22  :  22.  And 
sometimes  mediately  by  his  ministers  and  officers, 
deputed  to  that  service  by  him.  So  he  dispensed  the 
knowledge  of  God  to  the  church  before  his  incarnation  : 
it  was  Christ  that  in  the  time,  and  by  the  ministry  of 
Noah,  "  went  and  preached  to  the  spirits  in  prison.” 
1  Pet.  3  :  19  j  that  is,  to  men  and  women  then  alive,  but 
now  separated  from  the  body,  and  imprisoned  in  hell 
for  their  disobedience.  And  it  was  Christ  that  was  with 
the  church  in  the  wilderness,  instructing  and  guiding 
them  by  the  ministry  of  Moses  and  Aaron,  Acts,  7 :  37,  38 ; 
and  so  he  has  taught  the  church  since  his  ascension.  He 
is  not  now  personally  with  us,  yet  he  still  teaches  us  by 
his  officers,  whom,  for  that  end,  he  has  set  and  appoint¬ 
ed  in  the  church.  Eph.  4:11,  12. 

2.  He  has  dispensed  his  blessed  light  to  the  church 
gradually .  The  discoveries  of  light  have  been  7roxv/ut^if 
that  is,  in  many  parts  or  parcels ;  sometimes  more  ob¬ 
scure  and  cloudy  ;  as  to  the  Old  Testament  believers, 
by  visions,  dreams,  Urim,  Thummim,  vocal  oracles, 
types,  sacrifices,  &c.  which,  though  they  were  compa¬ 
ratively  but  a  weak,  glimmering  light,  and  had  no  glory 
compared  to  that  which  now  shines,  2  Cor.  3  :  7-11, 
yet  were  sufficient  for  the  instruction  and  salvation  of 
the  elect  in  those  times  ;  but  now  is  light  sprung  up 
gloriously  in  the  Gospel  dispensation:  "  And  we  all, 
with  open  face,  behold,  as  in  a  glass,  the  glory  of  the 
Lord  ”  It  is  to  us  not  a  twilight,  but  the  light  of  a  per¬ 
fect  day ;  and  still  is  advancing  in  the  several  ages  of 
the  world.  I  know  more,  saith  Luther,  than  blessed 
Austin  knew ;  and  they  that  come  after  me,  will  know 
more  than  I  know. 

3.  Jesus  Christ,  our  great  Prophet,  has  manifested  to 
us  the  will  of  God  jp/azWy  and  perspicuously.  When  he 
was  on  earth  he  taught  the  people  by  parables,  and 


104 


THE  FOUNTAIN  OF  LIFE. 


Ch.  9. 


"  without  a  parable  he  spake  nothing.”  Matt.  13  :  34. 
He  clothed  sublime  and  spiritual  mysteries  in  earthly 
metaphors,  bringing  them  thereby  to  the  low  and  dull 
capacities  of  men,  speaking  so  familiarly  to  the  people 
about  them,  as  if  he  had  been  speaking  earthly  things 
to  them.  John,  3  :  12.  And  so,  according  to  his  own 
example,  would  he  have  his  ministers  preach,  "  using 
great  plainness  of  speech,”  2  Cor.  3  :  12,  and  by  mani¬ 
festation  of  the  truth,  "commending  themselves  to 
every  man’s  conscience.”  2  Cor.  4  :  2.  Yet  he  does  not 
allow  them  to  be  rude  and  careless  in  expression,  pour¬ 
ing  out  indigested,  crude,  immethodical  words :  no,  a 
holy,  serious,  strict,  and  grave  expression  befits  the 
lips  of  his  ambassadors ;  and  who  ever  spake  more 
weightily,  more  logically,  or  persuasively,  than  that 
apostle,  by  whose  pen  Christ  has  admonished  us  to  be¬ 
ware  of  vain  affections  and  swelling  words  of  vanity  1 
But  he  would  have  us  stoop  to  the  understanding  of  the 
meanest,  and  not  give  the  people  a  comment  darker  than 
the  text :  he  would  have  us  rather  pierce  their  ears  than 
amuse  their  fancies ;  and  break  their  hearts,  than  please 
their  ears.  Christ  was  a  very  plain  preacher. 

4.  Jesus  Christ  dispensed  truth  powerfully  ;  speaking 
"  as  one  having  authority,  and  not  as  the  scribes.”  Matt. 
7  :  29.  They  were  cold  and  dull  preachers,  their  words 
did  even  freeze  between  their  lips  ;  but  Christ  spake 
with  power  5  there  was  heat  as  well  as  light  in  his  doc¬ 
trine  :  and  so  there  is  still,  though  it  be  in  the  mouth  of 
poor,  contemptible  men.  "  The  weapons  of  our  warfare 
are  not  carnal,  but  mighty,  through  God,  to  the  pulling 
down  of  strong  holds.”  2  Cor.  10  :  4.  His  word  is  still 
"  quick  and  powerful,  sharper  than  a  two-edged  sword; 
and  piercing,  to  the  dividing  asunder  of  soul  and  spirit, 
and  of  the  joints  and  marrow.”  Heb.  4  :  12.  The  bless¬ 
ed  apostle  imitated  Christ  ;  and  being  filled  with  his 
Spirit,  spake  home  and  freely  to  the  hearts  of  men :  so 


Ch.  9. 


Christ’s  prophetical  ofFicE. 


105 


many  words,  so  many  claps  of  thunder,  (as  Augustine 
said  of  him,)  which  made  the  hearts  of  sinners  shake 
and  tremble.  All  faithful  and  able  ministers  are  not 
alike  gifted  in  this  particular  ;  but,  surely,  there  is  a 
holy  seriousness  and  spiritual  grace  and  majesty  in  their 
doctrine,  commanding  reverence  from  their  hearers. 

5.  This  Prophet,  Jesus  Christ,  taught  the  people  the 
mind  of  God  in  a  sweet ,  affectionate ,  and  persuasive  man¬ 
ner  :  his  words  made  their  hearts  burn  within  them. 
Luke,  24  :  32.  It  was  prophesied  of  him,  "  He  shall  not 
cry,  nor  lift  up,  nor  cause  his  voice  to  be  heard  on  high. 
A  bruised  reed  shall  he  not  break,  and  smoking  flax 
shall  he  not  quench.”  Isa.  42 :  2,  3.  He  knew  how  to 
speak  a  word  in  season  to  tne  weary  soul.  Isa.  50  :  4. 
He  gathered  the  iambs  with  his  arms,  and  gently  led 
those  that  were  with  young.  Isa.  40  :  11.  How  sweetly 
did  his  words  fall  on  the  melting  hearts  about  him !  he 
drew  with  cords  of  love,  and  with  the  bands  of  a  man : 
he  discouraged  none,  upbraided  none  that  were  willing 
to  come  to  him ;  his  familiarity  and  free  condescen¬ 
sions  to  the  most  vile  and  despicable  sinners,  were  often 
made  a  matter  of  reproach  to  him.  Such  is  his  gentle 
and  sweet  carriage  to  his  people,  that  the  church  is 
called  the  Lamb’s  wife.  Rev.  19  :  7. 

6.  He  revealed  the  mind  of  God  purely  to  men:  his 
doctrine  had  not  the  least  mixture  of  error  to  debase  it ; 
his  most  enviously  observant  hearers  could  find  nothing 
to  charge  him  with :  he  is  "  the  faithful  and  true  wit¬ 
ness,”  Rev.  1:5;  and  he  has  commanded  his  ministers 
to  preserve  the  simplicity  and  purity  of  the  Gospel,  and 
not  to  blend  and  sophisticate  it.  2  Cor.  4  :  2. 

7.  He  revealed  the  will  of  God  perfectly  and  fully , 
keeping  back  nothing  needful  to  salvation.  So  he  tells 
his  disciples,  "  All  things  that  I  have  heard  of  my  Father, 
I  have  made  known  unto  you.”  John,  15  :  15.  He  was 

faithful,  as  a  Son,  over  his  own  house.”  Heb.  3  :  6. 

5* 


106 


THE  FOUNTAIN  OF  LIFE. 


Ch.  9. 


Inference  1.  If  Jesus  Christ,  who  is  now  passed  into 
the  heavens,  be  the  great  Prophet  and  Teacher  of  the 
church,  we  may  justly  infer  the  continual  necessity  of  the 
Gospel  ministry  ;  for  by  his  ministers  he  now  teaches 
us,  and  to  that  intent  has  fixed  them  in  the  church,  by  a 
firm  constitution,  there  to  remain  to  the  end  of  the 
world.  Matt.  28  :  20.  "We  pray  you  in  Christ’s  stead,” 
2  Cor.  5  :  20.  These  officers  he  gave  the  church  at  his 
ascension,  that  is,  when  he  ceased  to  teach  them  any 
longer  with  his  own  lips ;  and  so  set  them  in  the 
church,  that  their  succession  shall  never  totally  fail : 
for  so  the  word  o,  he  hath  set,  1  Cor.  12  :  28,  plainly 
implies.  They  are  set  by  a  sure  establishment,  a  firm 
and  unalterable  constitution  ;  and  it  is  well  they  are  ; 
for  how  many  adversaries  in  all  ages  have  endeavored 
to  shake  the  very  office  itself,  pretending  that  it  is  need¬ 
less  to  be  taught  by  men,  and  wresting  such  a  scripture 
as  this  to  countenance  their  error  :  "  I  will  pour  out  my 
Spirit  upon  all  flesh  :  and  your  sons  and  daughters  shall 
prophesy,”  &c.  Joel,  2  :  28,  29.  But  if  an  Old  Testa¬ 
ment  prophecy  may  be  understood  according  to  a  New 
Testament  interpretation,  that  prophecy  no  way  op¬ 
poses,  but  actually  confirms  the  Gospel  ministry.  How 
the  apostle  understood  the  prophecy,  may  be  seen  in 
Acts,  2 :  17,  where  he  applies  it  to  the  Spirit  that  was 
poured  out  on  the  day  of  Pentecost  upon  the  apostles. 

God  has  given  ministers  to  the  church  for  the  work 
of  conversion  and  edification,  "till  we  all  come  in  the 
unity  of  the  faith,  unto  a  perfect  man.”  Eph.  4  :  11-13. 
So  that  when  all  the  elect  are  converted,  and  all  those 
converts  become  perfect  men ;  when  there  is  no  error 
in  judgment  or  practice,  and  no  seducer  to  cause  it, 
then,  and  not  till  then,  will  a  Gospel  ministry  be  useless. 
Indeed,  as  one  has  well  observed,  there  is  not  a  man  that 
opposes  a  Gospel  ministry,  but  the  very  being  of  that 
man  is  a  sufficient  argument  for  the  continuance  of  it. 


Ch.  9. 


Christ’s  prophetical  office. 


107 


2.  If  Christ  be  the  great  Prophet  of  the  church,  the 
weakest  Christians  need  not  be  discouraged  at  the  dulness 
and  incapacity  they  find  in  themselves:  for  Christ  is  not 
only  a  patient  and  condescending  Teacher,  but  he  can 
also,  as  he  has  often  done,  reveal  that  to  babes  which 
is  hid  from  the  wise  and  learned.  Matt.  11 :  25.  "The 
testimonies  of  the  Lord  are  sure,  making  wise  the  sim¬ 
ple.”  Psa.  19  :  7.  Yea,  and  such  as  you  are,  the  Lord 
delights  to  choose,  that  his  grace  may  be  the  more 
conspicuous  in  your  weakness.  1  Cor.  1  :  26,  27.  Well 
then,  be  not  discouraged ;  others  may  know  more  in 
other  things  than  you,  but  you  are  not  incapable  of 
knowing  so  much  as  shall  save  your  souls,  if  Christ  be 
your  teacher:  in  other  knowledge  they  excel  you;  but 
if  ye  know  Jesus  Christ,  and  the  truth  as  it  is  in  him, 
one  drop  of  your  knowledge  is  worth  a  whole  sea  of 
their  gifts.  It  is  better  in  kind,  the  one  being  but  na¬ 
tural,  the  other  supernatural,  from  the  saving  illumina¬ 
tions  and  inward  teachings  of  the  Spirit:  and  so  is  one 
of  those  "better  things”  that  accompany  salvation.  It  is 
better  in  respect  to  its  effects:  other  knowledge  leaves 
the  heart  dry,  barren,  and  unaffected ;  but  that  little  you 
have  been  taught  of  Christ,  sheds  dowrn  its  gracious  in¬ 
fluences  upon  your  affections,  and  slides  sweetly  to  your 
melting  hearts.  So  that  as  one  "preferred  the  most  des¬ 
picable  work  of  a  plain  rustic  Christian  before  all  the 
triumphs  of  Alexander  and  Cesar,”  much  more  ought 
you  to  prefer  one  saving  manifestation  of  the  Spirit,  to 
all  the  powerless  illuminations  of  natural  men. 

3.  If  Christ  be  the  great  Prophet  and  Teacher  of  the 
church,  prayer  is  a  proper  means  for  the  increase  of 
knowledge.  Prayer  is  the  golden  key  that  unlocks  that 
treasure.  When  Daniel  was  to  expound  the  secret  con¬ 
tained  in  the  king’s  dream,  about  which  the  Chaldean 
magicians  had  racked  their  brains  to  no  purpose;  what 
course  did  Daniel  takel  "  He  went  to  his  house,”  Dan- 


108 


i 


THE  FOUNTAIN  OF  LIFE. 


Ch.  9. 


2  : 17,  18,  u  and  made  the  thing  known  to  Hananiah,  Mi- 
shael,  and  Azariah,  his  companions ;  that  they  would 
desire  mercies  of  the  God  of  heaven  concerning  his 
secret.”  And  then  was  the  secret  revealed  to  Daniel. 
Luther  was  wont  to  say,  "  Three  things  made  a  divine ; 
meditation,  temptation,  and  prayer.”  Holy  Mr.  Bradford 
was  wont  to  study  upon  his  knees.  Those  truths  that 
are  learned  by  prayer,  leave  an  unusual  sweetness  upon 
the  heart.  If  Christ  be  our  Teacher,  it  becomes  all  his 
saints  to  be  at  his  feet. 

4.  If  Christ  be  the  great  Prophet  and  Teacher  of  the 
church,  we  may  thence  discern  and  judge  of  doctrines , 
and  it  may  serve  us  as  a  test  by  which  to  try  them. 
For  such  as  Christ  is,  such  are  the  doctrines  that  flow 
from  him.  Every  error  pretends  to  derive  itself  from 
him  ;  but  as  Christ  was  holy,  humble,  heavenly,  meek, 
peaceful,  plain,  and  simple,  and  in  all  things  alien,  yea, 
contrary  to  the  wisdom  of  the  world  and  the  gratifica¬ 
tions  of  the  flesh;  such  are  the  truths  which  he  teaches. 
They  have  his  character  and  image  engraven  on  them. 
Would  you  know  then  whether  this  or  that  doctrine  be 
from  the  Spirit  of  Christ  1  Examine  the  doctrine  itself 
by  this  rule.  And  whatsoever  doctrine  you  find  to  en¬ 
courage  and  countenance  sin,  to  exalt  self,  to  be  ac¬ 
commodated  to  earthly  designs  and  interests,  to  warp 
and  bend  to  the  humors  and  lusts  of  men :  in  a  word, 
what  doctrine  soever  makes  them  that  profess  it  carnal, 
turbulent,  proud,  sensual,  you  may  safely  reject  it,  and 
conclude  this  never  came  from  Jesus  Christ.  The  doc¬ 
trine  of  Christ  is  after  godliness;  his  truth  sanctifies. 
There  is  a  spiritual  taste,  by  which  those  that  have  their 
senses  exercised  can  distinguish  things  that  differ. 
"The  spiritual  man  judgeth  all  things.”  1  Cor.  2-:  15. 
His  ear  trieth  ”  words,  as  the  mouth  tasteth  meats.” 
Job,  34  :  3.  Receive  nothing,  let  it  come  never  so  spe¬ 
ciously,  that  hath  not  some  relish  of  Christ  and  holiness 


Ch.  9. 


Christ’s  prophetical  office. 


109 


in  it.  Be  sure,  Christ  never  revealed  any  thing  to  men 
that  derogates  from  his  own  glory,  or  prejudices  and 
obstructs  the  ends  of  his  own  death. 

5.  And  as  it  will  serve  us  for  a  test  of  doctrines,  so 
it  serves  for  a  test  of  ministers  ;  and  hence  you  may  judge 
who  are  authorized  and  sent  by  Christ  the  great  Prophet, 
to  declare  his  will  to  men.  Surely  those  whom  he  sends 
have  his  Spirit  in  their  hearts,  as  well  as  his  words  in 
their  mouths.  And  according  to  the  measures  of  grace 
received,  they  faithfully  endeavor  to  fulfil  their  ministry 
for  Christ,  as  Christ  did  for  his  Father:  "As  my  Father 
hath  sent  me,”  says  Christ,  "  so  send  I  you.”  John, 
20  :  21.  They  take  Christ  for  their  pattern  in  the  whole 
course  of  their  ministration,  and  are  such  as  sincerely 
endeavor  to  imitate  the  great  Shepherd,  in  the  follow¬ 
ing  respects : 

Jesus  Christ  was  a  faithful  minister,  the  "faithful  and 
true  witness.”  Rev.  1  :  5.  He  declared  the  whole  mind 
of  God  to  men.  Of  him  it  was  prophetically  said,  "  I 
have  not  hid  thy  righteousness  within  my  heart ;  I  have 
declared  thy  faithfulness,  and  thy  salvation ;  I  have  not 
concealed  thy  loving-kindness  and  thy  truth  from  the 
great  congregation.”  Psa.  40  :  10.  To  the  same  sense, 
and  almost  in  the  same  words,  the  apostle  Paul  pro¬ 
fessed,  "I  have  kept  back  nothing  that  was  profitable 
unto  you,”  "I  have  showed  you  all  things.”  Acts,  20:20, 
35.  Not  that  every  faithful  minister,  in  course  of  his 
ministry,  anatomizes  the  whole  body  of  truth,  and  fully 
expounds  and  applies  each  particular  to  the  people ;  but 
with  respect  to  those  doctrines  which  they  have  oppor¬ 
tunity  of  opening,  they  do  not,  out  of  fear,  or  to  accom¬ 
modate  and  secure  base,  low  ends,  withhold  the  mind  of 
God,  or  so  corrupt  and  abuse  his  words  as  to  subject 
truth  to  their  own,  or  other  men’s  lusts:  "They  preach 
not  as  pleasing  men,  but  God.”  1  Thess.  2  :  4.  "For  if 
we  yet  please  men,  we  cannot  be  the  servants  of  Christ.” 


110 


THE  FOUNTAIN  OF  LIFE. 


Ch.  9 


Gal.  1  :  10.  Truth  must  be  spoken,  though  the  greatest 
on  earth  be  offended. 

Jesus  Christ  was  a  tender-hearted  minister,  full  of 
compassion  to  souls.  He  was  sent  to  bind  up  the  broken 
in  heart.  Isa.  61:1.  He  grieved  at  the  hardness  of 
men’s  hearts.  Mark,  3  :  5.  He  mourned  over  Jerusalem, 
and  said,  "  O  Jerusalem,  Jerusalem !  how  oft  would  I 
have  gathered  thy  children,  as  a  hen  gathers  her  brood 
under  her  wings !”  Matt.  23  :  37.  His  bowels  yearned 
when  he  saw  the  multitude  as  sheep  having  no  shep¬ 
herd.  Matt.  9  :  36.  This  tender  compassion  of  Christ 
must  be  in  all  the  under  shepherds.  "  God  is  my  wit¬ 
ness,”  says  one  of  them,  "  how  greatly  I  long  after  you 
all,  in  (or  after  the  pattern  of)  the  bowels  of  Christ  Je¬ 
sus.”  Phil.  1  :  8.  He  that  shows  a  hard  heart,  unaffect¬ 
ed  by  the  dangers  and  miseries  of  souls,  can  never 
show  a  commission  from  Christ  to  authorize  him  for 
ministerial  work. 

Jesus  Christ  was  a  laborious ,  self-denying  minister : 
he  put  a  necessity  on  himself  to  finish  his  work  in  his 
day ;  a  work  infinitely  great,  in  a  very  little  time  ;  "  I 
must  work  the  works  of  him  that  sent  me,  while  it  is 
day  :  the  night  cometh,  when  no  man  can  work.”  John, 
9:4.  O  how  much  work  did  Christ  do  in  a  little  time 
on  earth !  ”  He  went  about  doing  good.”  Acts,  10  :  38. 
He  was  never  idle.  When  he  sits  down  at  Jacob’s  well, 
to  rest  him,  being  weary,  presently  he  falls  into  his 
work,  preaching  the  Gospel  to  the  Samaritan  woman. 
In  this  must  his  ministers  resemble  him  ;  "  striving  ac¬ 
cording  to  his  working,  that  worketh  in  them  mightily.” 
Col.  1  :  28,  29. 

Je  sus  Christ  delighted  in  nothing  more  than  the  suc¬ 
cess  of  his  ministry ;  to  see  the  work  of  the  Lord  pros¬ 
per  in  his  hand,  this  was  meat  and  drink  to  him.  When 
the  seventy  returned,  and  reported  the  success  of  their 
first  embassy,  "  Lord,  even  the  devils  are  subject  to  us 


Cli.  9.  Christ’s  prophetical  office.  Ill 

through  thy  name  !”  he  said  unto  them,  "  I  beheld  Satan 
as  lightning  fall  from  heaven.”  As  if  he  had  said,  You 
tell  me  no  news,  I  saw  it  when  I  sent  you  at  first :  I 
knew  the  Gospel  would  succeed  where  it  came  ;  "  and  in 
that  hour  Jesus  rejoiced  in  spirit.”  Luke,  10  :  17,  18,  21. 
And  is  it  not  so  with  those  sent  by  him  1  do  not  they 
value  the  success  of  their  ministry!  "My  little  chil¬ 
dren,”  saith  Paul,  "  of  whom  I  travail  again  in  birth,  till 
Christ  be  formed  in  you.”  Gal.  4  :  19. 

Jesus  Christ  was  a  minister  that  lived  up  to  his  doc¬ 
trine.  His  life  and  doctrine  harmonized  in  all  things. 
He  urged  to  holiness  in  his  doctrine,  and  was  the  great 
pattern  of  holiness  in  his  life  ;  "  Learn  of  me,  I  am 
meek  and  lowly.”  Matt.  11  :  29.  And  such  his  ministers 
desire  to  approve  themselves ;  "What  ye  have  heard 
and  seen  in  me,  do.”  Phil.  4  :  9.  He  preached  to  their 
eyes  as  well  as  ears.  His  life  was  a  comment  on  his 
doctrine.  They  might  see  holiness  acted  in  his  life,  as 
well  as  hear  it  sounded  by  his  lips.  He  preached  the 
doctrine,  and  lived  the  application. 

Jesus  Christ  was  a  minister  that  maintained  sweet, 
secret  communion  with  God  in  all  his  constant  public  la¬ 
bors.  If  he  had  been  preaching  and  healing  all  the  day, 
yet  he  would  redeem  time  from  his  very  sleep  to  spend 
in  secret  prayer ;  "  When  he  had  sent  the  multitude 
away,  he  went  up  into  a  mountain  apart  to  pray,  and 
was  there  alone.  Matt.  14  :  23.  0  blessed  pattern  !  Let 
the  keepers  of  the  vineyards  remember  they  have  a 
vineyard  of  their  own  to  keep,  a  soul  of  their  own  that 
must  be  looked  after  as  well  as  other  men’s.  Those  that, 
in  these  things,  imitate  Christ,  are  surely  sent  to  us 
from  him,  and  are  worthy  of  double  honor :  they  are 
a  choice  blessing  to  the  people. 


112 


THE  FOUNTAIN  OF  LIFE. 


Ch.  10 


CHAPTER  X. 

SECOND  BRANCH  OF  CHRIST’S  PROPHETICAL  OFFICE. 

ILLUMINATION  OF  THE  UNDERSTANDING. 

t:  Then  opened  h&  their  understandings ,  that  they  might  understand 
'the  Scriptures .” — Luke,  24  :  45. 

Knowledge  of  spiritual  things  is  well  distinguished  as 
intellectual  and  practical :  the  first  has  its  seat  in  the 
mind,  the  latter  in  the  heart.  This  latter,  divines  call  a 
knowledge  peculiar  to  saints  5  and,  in  the  apostle’s  lan¬ 
guage,  Phil.  3  :  *8,  it  is,  "  The  excellency  of  the  know¬ 
ledge  of  Christ.”  And  indeed  there  is  but  little  excel- 

ZD 

lency  in  all  those  petty  notions  which  furnish  the  lips 
with  discourse,  unless  by  a  sweet  and  powerful  influ¬ 
ence  they  draw  the  conscience  and  will  to  the  obedi¬ 
ence  of  Christ.  Light  in  the  mind  is  necessarily  ante¬ 
cedent  to  the  sweet  and  heavenly  exercise  of  the  affec¬ 
tions  :  for  the  further  any  man  stands  from  the  light  of 
truth,  the  further  he  must  needs  be  from  the  warmth  of 
devotion.  Heavenly  cpiickenings  are  begotten  in  the 
heart,  while  the  Sun  of  righteousness  sheds  the  beams 
of  truth  into  the  understanding  ;  yet  all  the  light  of  the 
Gospel  spreading  and  diffusing  itself  in  the  mind,  can 
never  savingly  open  and  change  the  heart,  without 
another  act  of  Christ  upon  it  described  in  the  text : 
"  Then  opened  he  their  understandings,  that  they  might 
understand  the  Scriptures.”  In  which  words  we  have, 

1.  Christ’s  act  upon  their  understandings  :  He  "  open¬ 
ed  their  understandings.”  By  understanding  is  not  here 
meant  the  mind  only,  in  opposition  to  the  heart,  will, 
and  affections,  but  these  were  opened  by  and  with  the 
mind.  The  mind  is  to  the  heart,  as  the  door  to  the 


Ch.  10. 


Christ’s  prophetical  office. 


}  *3 


house  :  what  comes  into  the  heart,  comes  in  through 
the  understanding ;  and  although  truths  sometimes  go 
no  further  than  the  entry,  and  never  penetrate  the  heart, 
yet,  here,  this  effect  is  undoubtedly  included. 

Expositors  consider  this  expression  as  parallel  to  that 
in  Acts,  16  :  14,  "  Lydia,  whose  heart  the  Lord  opened.” 
And  it  is  well  observed,  that  it  is  one  thing  to  open  the 
Scriptures,  that  is,  to  expound  them,  and  give  the  mean¬ 
ing  of  them,  as  Paul  is  said  to  do,  Acts,  28  :  23,  and 
another  thing  to  open  the  mind,  or  heart.  There  are, 
as  a  learned  man  truly  observes,  two  doors  of  the  soul 
barred  against  Christ $  the  understanding,  by  ignorance  5 
and  the  heart,  by  hardness :  both  these  are  opened  by 
Christ.  The  former  is  opened  by  the  preaching  of  the 
Gospel,  the  other  by  the  internal  operation  of  the  Spirit. 
The  former  belongs  to  the  first  part  of  Christ’s  propheti¬ 
cal  office,  opened  in  the  foregoing  discourse  ;  the  lat¬ 
ter,  to  that  special  internal  part  of  his  prophetical  office, 
which  is  to  be  opened  in  this. 

That  it  was  not  a  naked  act  upon  theii  intellect,  but 
that  both  their  minds  and  hearts  were  touched  by  this 
act  of  Christ,  is  evident  by  the  effects  mentioned,  ver. 
52,  53,  “  They  returned  to  Jerusalem  with  great  joy, 
and  were  continually  in  the  temple,  praising  and  bless¬ 
ing  God.”  It  is  confessed,  that  before  this  time  Christ 
had  opened  their  hearts  by  conversion  ;  and  this  open¬ 
ing  is  therefore  to  be  understood  in  reference  to  those 
particular  truths,  in  which,  till  now,  they  were  not  suf¬ 
ficiently  informed,  and  so  their  hearts  could  not  be  duly 
affected  with  them.  They  were  very  dark  in  their  ap¬ 
prehensions  of  ‘the  death  and  resurrection  of  Christ, 
and  consequently  their  hearts  were  sad  and  dejected 
about  that  which  had  befallen  him,  verse  17.  But  when 
he  opened  the  Scriptures  and  their  understandings  and 
hearts  together,  things  appeared  with  another  face,  and 
they  returned,  blessing  and  praising  God. 


114 


THE  FOUNTAIN  OF  LIFE.' 


Ch.  10 


2.  Here  is  further  to  be  considered  the  design  and 
end  of  this  act  upon  their  understandings,  "  That  they 
might  understand  the  Scriptures :”  where  let  it  be 
marked,  reader,  that  the  teachings  of  Christ  and  his 
Spirit  were  never  designed  to  take  men  off  from  read¬ 
ing,  and  studying,  and  searching  the  Scriptures,  as  some 
have  vainly  pretended.  God  never  intended  to  abolish 
his  word  by  giving  his  Spirit  ;  and  they  are  true  fana¬ 
tics  (as  Calvin  upon  this  place  calls  them)  that  think  or 
pretend  so.  Hence  we  observe, 

The  opening  of  the  mind  and  heart ,  effectually  to  receive 
the  truths  of  God ,  is  the  peculiar  prerogative  and  off 
fee  of  Jesus  Christ. 

One  of  the  great  miseries  under  which  fallen  nature 
labors,  is  spiritual  blindness.  Jesus  Christ  brings  that 
eye-salve  which  only  can  cure  it.  "  I  counsel  thee  to 
buy  of  me  eye-salve,  that  thou  mayest  see.”  Rev. 
3  :  18.  Those  to  whom  the  Spirit  hath  applied  it,  can 
say,  as  1  John,  5  :  20,  "  We  know  that  the  Son  of  God 
is  come,  and  hath  given  us  an  understanding  that  we 
may  know  him  that  is  true  5  and  we  are  in  him  that  is 
true,  even  in  his  Son  Jesus  Christ :  this  is  the  true  God 
and  eternal  life.” 

"For  the  spiritual  illumination  of  a  soul,  it  is  not 
sufficient  (says  Reynolds)  that  the  object  be  revealed, 
nor  yet  that  man,  the  subject  of  this  knowledge,  have 
a  due  use  of  his  own  reason  ;  but  it  is  further  neces¬ 
sary  that  the  grace  and  special  assistance  of  the  Holy 
Spirit  be  superadded,  to  open  and  mollify  the  heart,  and 
so  give  it  a  due  taste  and  relish  of  the  sweetness  of 
spiritual  truth.” 

In  explaining  this  part  of  Christ’s  prophetical  office, 
I  shall,  as  in  the  former,  show  what  is  included  in  the 
opening  of  their  understanding,  and  by  what  acts 
Christ  performs  it. 

I.  What  is  included  in  this  act  of  Christ? 


Ch.  10. 


Christ’s  prophetical  office. 


115 


1.  It  implies  the  transcendant  nature  of  spiritual 
things ,  far  exceeding  the  highest  flight  and  reach  of 
natural  reason.  Jesus  Christ  must,  by  his  Spirit,  open 
the  understandings  of  men,  or  they  can  never  compre¬ 
hend  such  mysteries.  Some  men  have  strong  natural 
parts,  and  by  improvement  of  them  are  become  eagle- 
eyed  in  the  mysteries  of  nature.  Who  more  acute  than 
the  heathen  sages  1  Yet,  to  them,  the  Gospel  seemed 
foolishness.  1  Cor.  1  :  18.  Austin  confesses,  that  be¬ 
fore  his  conversion  he  often  felt  his  spirit  swell  with 
offence  and  contempt  of  the  Gospel ;  and  despising  it, 
said,  Dedignabar  esse  parvulus  ;  "  I  scorned  to  become 
a  child  again.”  Bradwardine  professes,  that  when  he 
read  Paul’s  Epistles  he  contemned  them,  because  he 
found  not  in  them  metaphysical  subtleties.  Surely  it  is 
possible  a  man  may,  with  Berengarius,  be  able  to  dis¬ 
pute  on  every  point  of  knowledge  ;  to  unravel  nature, 
**  from  the  cedar  in  Lebanon  to  the  hyssop  on  the  wall,” 
and  yet  be  blind  in  the  knowledge  of  Christ.  Yes,  it  is 
possible  a  man’s  understanding  may  be  improved  by  the 
Gospel  to  a  great  ability  in  the  literal  knowledge  of  it, 
so  as  to  be  able  to  expound  the  Scriptures  correctly, 
and  enlighten  others  by  them,  as  we  find,  Matt.  7  :  22, 
that  the  scribes  and  pharisees  were  well  acquainted 
with  the  Scriptures  of  the  Old  Testament;  and  yet,  not¬ 
withstanding,  Christ  truly  calls  them  "  blind  guides.” 
Matt.  23  :  16.  Till  Christ  open  the  heart,  we  can  know 
nothing  of  him,  or  of  his  will,  as  we  ought  to  know  it. 
So  experimentally  true  is  it,  that  ”  the  natural  man  re- 
ceiveth  not  the  things  of  the  Spirit  of  God,  for  they 
are  foolishness  to  him;  neither  can  he  know  them,  be¬ 
cause  they  are  spiritually  discerned.  But  he  that  is  spi¬ 
ritual,  judgeth  all  things  ;  yet  he  himself  is  judged  of 
no  man.”  1  Cor.  2  :  14,  15.  The  spiritual  man  can  judge 
and  discern  the  carnal  man,  but  the  carnal  man  wants 
u  faculty  to  judge  of  the  spiritual  man  :  as  a  man  that 


116 


THE  FOUNTAIN  OF  LIFE. 


Ch.  10 


carries  a  dark  lantern  can  see  another  by  its  light,  but 
the  other  cannot  discern  him.  Such  is  the  difference 
between  persons  whose  hearts  Christ  hath  or  hath  not 
opened. 

2.  Christ’s  opening  the  understanding,  implies  the  in - 
sufficiency  of  all  external  means ,  how  excellent  soever 
they  are  in  themselves,  to  operate  savingly  upon  men, 
till  Christ  by  his  power  opens  the  soul,  and  so  makes 
them  effectual.  What  excellent  preachers  were  Isaiah 
and  Jeremiah  to  the  Jews  !  The  former  spake  of  Christ 
more  like  an  evangelist  of  the  New  than  a  prophet  of 
the  Old  Testament :  the  latter  was  a  most  convincing 
and  pathetical  preacher  :  yet  the  one  complains,  "Who 
hath  believed  our  report  1  and  to  whom  is  the  arm  of 
the  Lord  revealed  1”  Isa.  53  :  1.  The  other  laments  the 
ill  success  of  his  ministry  :  "  The  bellows  are  burnt,  the 
lead  is  consumed  of  the  fire,  the  founder  melteth  in 
vain.”  Jer.  6  :  29.  Under  the  New  Testament,  what 
people  ever  enjoyed  such  choice  helps  and  means  as 
those  that  lived  under  the  ministry  of  Christ  and  the 
apostles  I  Yet  how  many  remained  still  in  darkness  ! 
"We  have  piped  to  you,  but  ye  have  not  danced;  we 
have  mourned  unto  you,  but  ye  have  not  lamented.” 
Matt.  11  :  17.  Neither  the  delightful  airs  of  mercy,  nor 
the  doleful  tones  of  judgment,  could  affect  or  move 
their  hearts. 

And  indeed  if  you  search  into  the  reason  of  it,  you 
will  be  satisfied  that  the  choicest  of  means  can  do  no¬ 
thing  upon  the  heart,  until  Christ  by  his  Spirit  open  it, 
because  ordinances  work  not  as  natural  causes  do  :  for  • 
then  the  effect  would  always  follow  unless  miraculously 
hindered ;  and  it  would  be  as  wonderful  that  all  who 
hear  should  not  be  converted,  as  that  the  three  children 
should  be  in  the  fiery  furnace  so  long,  and  yet  not  be 
burned :  no,  it  works  not  as  a  natural,  but  as  a  moral 
cause,  whose  efficacy  depends  on  the  gracious  concur- 


Oh.  10. 


Christ’s  prophetical  office. 


117 


rence  of  the  Spirit.  ”  The  wind  bloweth  where  it  list™ 
eth.”  John,  3  :  8.  The  ordinances  are  like  the  pool  of 
Bethesda.  John,  5  :  4.  At  a  certain  time  an  angel  came 
down  and  troubled  the  waters,  and  then  they  had  a  heal¬ 
ing  virtue  in  them.  So  the  Spirit  comes  down  at  certain 
times  in  the  word,  and  opens  the  heart  ;  and  then  it  be¬ 
comes  the  power  of  God  to  salvation.  So  that  when  you 
see  souls  daily  sitting  under  excellent  means  of  grace, 
and  still  remaining  dead,  you  may  say  as  Martha  did  to 
Christ  of  her  brother  Lazarus,  "  Lord,  if  thou  hadst  been 
here,”  they  had  not  remained  dead.  If  thou  hadst  been 
in  this  sermon,  it  had  not  been  so  ineffectual  to  them. 

3.  It  implies  the  utter  imjpotency  of  man ,  unaided,  to 
open  his  own  heart,  and  thereby  make  the  word  effec¬ 
tual  to  his  own  conversion  and  salvation.  He  that  at 
first  said,  "  Let  there  be  light — and  it  was  so,”  must 
shine  into  our  hearts,  or  they  will  never  be  savingly  en¬ 
lightened,  2  Cor.  4  :  4,  6.  Fallen  man,  so  far  from  open¬ 
ing  his  own  heart,  without  aid  from  on  high,  cannot 
know  the  things  of  the  Spirit,  1  Cor.  2  :  14,  believe, 
John,  6  :  44,  obey,  Rom.  8  :  7,  do  a  good  act,  John,  15  :  5, 
speak  a  good  word,  Matt.  12 :  34,  or  think  a  good 
thought,  2  Cor.  3  :  5.  Hence,  conversion  is  in  Scripture 
called  regeneration,  John,  3 :  3,  a  resurrection  from  the 
dead,  Eph.  2  :  5,  a  creation,  Eph.  2 :  10,  a  victory, 
2  Cor.  10  :  5. 

4.  Christ’s  opening  the  understanding  imports  his  Di¬ 
vine  power,  whereby  he  is  able  to  subdue  all  things  to 
himself.  Who  but  God  knows  the  heart  1  Who  but  God 
can  unlock  and  open  it  at  pleasure  1  No  mere  creature, 
no,  not  the  angels  themselves  can  command  or  open  the 
heart.  We  may  stand  and  knock  at  men’s  hearts  till 
our  own  ache,  but  no  opening  till  Christ  come.  He  can 
fit  a  key  to  all  the  cross  wards  of  the  will,  and  with 
sweet  efficacy  open  it,  and  that  without  any  force  or 
violence  to  it. 


/ 


118  THE  FOUNTAIN  OF  LIFE.  Ch.  10. 

II.  In  the  next  place,  let  us  see  by  what  acts  Jesus 
Christ  performs  this  work,  and  what  way  and  method 
he  takes  to  open  the  hearts  of  sinners. 

1.  He  does  so  by  his  word :  to  this  end  was  Paul  com¬ 
missioned  and  sent  to  preach  the  Gospel,  "  To  open  their 
eyes,  and  to  turn  them  from  darkness  to  light,  and  from 
the  power  of  Satan  unto  God.”  Acts,  26  :  18.  The  Lord 
can,  if  he  pleases,  accomplish  this  immediately ;  but 
though  he  can  do  it,  he  will  not  do  it  ordinarily  without 
means,  because  he  will  honor  his  own  institutions.  You 
may  observe,  that  when  Lydia’s  heart  was  to  be  opened, 
"there  appeared  unto  Paul  a  man  of  Macedonia,  who 
prayed  him,  saying,  Come  over  into  Macedonia,  and  help 
us.”  Acts,  16  :  9.  God  will  keep  up  his  ordinances  among 
men  ;  and  though  he  hath  not  bound  himself,  yet  he  hath 
bound  us  to  them.  Cornelius  must  send  for  Peter.  God 
can  make  the  earth  produce  corn,  as  it  did  at  first,  with¬ 
out  cultivation  and  labor  ;  but  he  that  shall  now  expect  it 
in  the  neglect  of  means,  may  perish  for  want  of  bread. 

2.  But  the  ordinances  in  themselves  cannot  do  it ;  and 
therefore  Jesus  Christ  hath  sent  forth  the  Spirit ,  who  is 
his  vicegerent,  to  carry  on  this  work  in  the  hearts  of  his 
people.  And  when  the  Spirit  comes  down  upon  men  in 
the  administration  of  the  ordinances,  he  effectually  opens 
the  heart  to  receive  the  Lord  Jesus,  by  the  hearing  of 
faith.  He  breaks  in  upon  the  understanding  and  con¬ 
science  by  powerful  convictions  and  compunctions  ;  as 
those  words,  John,  16  :  8,  import,  "  He  shall  convince  the 
world  of  sin  :”  convince  by  clear  demonstration,  such 
as  enforces  assent,  so  that  the  soul  cannot  but  yield  it  to 
be  so  ;  and  yet  the  door  of  the  heart  is  not  opened  till 
he  has  also  put  forth  his  power  upon  the  will,  and,  by  a 
sweet  and  secret  efficacy,  overcome  all  its  reluctance, 
and  the  soul  is  made  willing  in  the  day  of  his  power. 
When  this  is  done,  the  heart  is  opened  :  saving  light  now 
shines  in  it ;  and  the  Spirit  in  the  soul  is, 


Ch.  10. 


Christ’s  prophetical  office. 


119 


A  new  light,  in  which  things  appear  far  otherwise  than 
they  did  before.  The  names  Christ  and  sin,  the  words 
heaven  and  hell,  have  another  sound  in  that  man’s  ears, 
than  formerly  they  had.  When  he  comes  to  read  the 
same  Scriptures,  which  possibly  he  had  read  a  hundred 
times  before,  he  wonders  he  should  be  so  blind  as  he  was, 
to  overlook  such  great,  weighty,  and  interesting  things 
as  he  now  beholds  in  them  ;  and  saith,  where  were  mine 
eyes,  that  I  could  never  see  these  things  before  1 

It  is  a  very  affecting  light ;  a  light  that  hath  heat  and 
powerful  influences  with  it,  which  makes  deep  impres¬ 
sions  on  the  heart.  Hence  they  whose  eyes  the  great 
Prophet  opens,  are  said  to  be  "  brought  out  of  darkness 
into  his  marvellous  light.”  1  Pet.  2  :  9.  The  soul  is 
greatly  affected  with  what  it  sees.  "  Did  not  our  hearts 
burn  within  us  whilst  he  talked  with  us,  and  opened  to 
us  the  Scriptures  1” 

And  it  is  a  growing  light,  like  the  light  of  the  morn¬ 
ing,  which  "  shines  more  and  more  unto  the  perfect 
day.”  Prov.  4  :  18.  When  the  Spirit  first  opens  the  un¬ 
derstanding,  he  doth  not  give  it  at  once  a  full  sight  of 
all  truth,  or  a  full  sense  of  the  power,  sweetness,  and 
goodness  of  any  truth  ;  but  the  soul  in  the  use  of  means 
grows  up  to  a  greater  clearness  day  by  day :  its  know¬ 
ledge  grows  extensively  in  measure,  and  intensively  in 
power  and  efficacy.  Thus  the  Lord  Jesus  by  his  Spirit 
opens  the  understanding. 

Inference  1.  If  it  be  the  work  and  office  of  Jesus 
Christ  to  open  the  understandings  of  men;  hence  we  in¬ 
fer  the  misery  of  those  men ,  whose  understandings  Jesus 
Christ  hath  not  opened  ;  of  whom  we  may  say,  as  Deut. 
29  :  4 ;  To  this  day  Christ  hath  not  given  them  eyes  to 
see.  Natural  blindness,  whereby  we  are  deprived  of  the 
light  of  this  world,  is  sad;  but  spiritual  blindness  is  much 
more  so.  See  how  dolefully  their  case  is  represented ; 
”  But  if  our  Gospel  be  hid,  it  is  hid  to  them  that  are  lost : 


120 


THE  FOUNTAIN  OF  LIFE. 


Ch.  10. 


whose  eyes  the  god  of  this  world  hath  blinded,  lest  the 
light  of  the  glorious  Gospel  of  Christ,  who  is  the  image 
of  God,  should  shine  unto  them,”  *2  Cor.  4  :  3,  4 ;  he 
means  a  total  and  final  concealment  of  the  saving  power 
of  the  word  from  them.  What  is  their  condition  1  Truly 
no  better  than  lost  men.  It  is  hid  to/?  ct^oxKt/^svo/?,  from 
them  that  are  to  perish,  or  be  destroyed.  More  particular¬ 
ly,  because  the  point  is  of  deep  concern,  let  us  consider, 

The  judgment  inflicted — spiritual  blindness.  A  sore 
misery  indeed!  Not  a  universal  ignorance  of  all  truths  ; 
0  no !  in  natural  and  moral  truths  they  are  oftentimes 
acute  and  sharp-sighted  men ;  but  in  that  part  of  know¬ 
ledge  which  leads  to  eternal  life,  John,  17  :  2,  they  are 
utterly  blinded  :  as  it  is  said  of  the  Jews,  upon  whom  this 
misery  lies,  that  blindness  in  part  is  happened  to  Israel. 
Again,  consider 

The  subject  of  this  judgment — the  mind.  If  it  fell 
upon  the  body,  it  would  not  be  so  considerable ;  it 
falls  immediately  upon  the  soul,  the  noblest  part  of 
man,  and  upon  the  mind,  the  intellectual,  rational  facul¬ 
ty,  which  is  to  the  soul  what  the  natural  eye  is  to  the 
body.  Now  the  soul  being  ever  active  and  restless, 
always  working  ;  and  its  leading,  directive  power  blind  : 
judge  what  a  sad  and  dangerous  state  such  a  soul 
is  in  ;  just  like  a  fiery  high-mettled  horse,  whose  eyes 
are  out,  furiously  carrying  his  rider  upon  rocks,  pits, 
and  precipices.  I  remember  Chrysostom,  speaking  of 
the  loss  of  a  soul,  says,  if  a  man  lose  an  eye,  ear,  hand, 
or  foot,  there  is  another  to  supply  its  want  :  ”  God  hath 
given  us  those  members  double  ;  but  he  hath  not  given 
us  two  souls,”  that  if  one  be  lost,  yet  the  other  may  be 
saved.  Surely  it  were  better  for  thee,  reader,  to  have 
every  member  of  thy  body  made  the  subject  of  the  most 
exquisite  racking  torments,  than  for  spiritual  blindness 
to  befall  thy  soul.  Moreover, 

Consider  that  this  judgment  is  unperceived  by  those 


Ch.  10. 


Christ’s  prophetical  office. 


121 


on  whom  it  lies  :  they  know  it  not,  more  than  a  man 
atlows  that  he  is  asleep.  Indeed  it  is  "  the  spirit  of  a 
deep  sleep.”  Isa.  29  :  10.  This  renders  their  misery  the 
more  remediless  :  Because  you  say,  "  We  see,  therefore 
your  sin  remaineth.”  John,  9  :  41.  Once  more, 

Consider  the  tendency  and  effects  of  it.  What  doth 
this  tend  to  but  eternal  ruin  1  for  hereby  we  are  cut  off 
from  the  only  remedy.  The  soul  that  is  so  blinded  can 
never  see  sin,  nor  a  Saviour  ;  but,  like  the  Egyptians 
during  the  palpable  darkness,  sits  still,  and  moves  not 
after  its  own  recovery.  And  as  ruin  is  that  to  which  it 
tends,  so  in  order  thereto,  it  renders  all  the  ordinances 
and  duties  under  which  the  soul  comes  altogether  useless 
and  ineffectual  to  its  salvation.  He  comes  to  the  word, 
and  sees  others  melted  by  it,  but  to  him  it  signifies  no¬ 
thing.  Did  you  but  understand  the  misery  of  such  a 
state,  if  Christ  should  say  to  you,  as  he  did  to  the  blind 
man,  "  What  wilt  thou  that  I  should  do  for  thee  1”  you 
would  reply  as  he  did,  "  Lord,  that  my  eyes  may  be 
opened.”  Matt.  20  :  32,  33. 

2.  If  Jesus  Christ  be  the  great  Prophet  of  the  church, 
then  surely  he  will  take  special  care  both  of  the  church 
and  the  under  shepherds  appointed  by  him  to  feed  them  ; 
else  both  the  objects  and  instruments  upon  and  by  which 
he  executes  his  office  must  fail,  and  consequently  this 
glorious  office  be  in  vain.  Hence  he  is  said  "to  walk 
among  the  golden  candlesticks,”  Rev.  1  :  13,  and  "  to 
hold  the  stars  in  his  right  hand,”  Rev.  2  :  1.  Jesus 
Christ  instrumental^  opens  the  understandings  of  men 
by  the  preaching  of  the  Gospel  ;  and  whilst  there  is 
an  elect  soul  to  be  converted,  or  a  convert  to  be  fur¬ 
ther  illuminated,  means  shall  not  fail  by  which  to 
accomplish  it. 

3.  Hence  you  that  are  yet  in  darkness,  may  be  direct¬ 
ed  to  whom  to  apply  yourselves  for  saving  knowledge. 
It  is  Christ  that  hath  the  sovereign  eve-salve  that  can 

Fountain.  Q 


m 


THE  FOUNTAIN  OF  LIFE. 


CL.  10. 


cure  your  blindness  ;  he  only  hath  the  key  of  the  house 
of  David ;  he  openeth,  and  no  man  shutteth.  Oh  that  I 
might  persuade  you  to  set  yourselves  in  his  way,  under 
the  ordinances,  and  cry  to  him,  "  Lord,  that  my  eyes 
may  be  opened.”  Three  things  are'  exceedingly  encou¬ 
raging  to  you  so  to  do: 

God  the  Father  hath  put  him  into  this  office  for  the 
cure  of  such  as  you  are  :  "I  will  give  thee  for  a  light  to 
the  gentiles,  that  thou  mayest  be  my  salvation  unto  the 
end  of  the  earth.”  Isa.  49  :  6.  This  may  furnish  you 
with  an  argument  to  plead  for  a  cure.  Why  do  you  not 
go  to  God,  and  say,  "  Lord,  didst  thou  give  Jesus  Christ 
a  commission  to  open  the  blind  eyes  1  Behold  me,  Lord  ; 
such  a  one  am  I,  a  poor,  dark,  ignorant  soul.  Didst  thou 
give  him  to  be  thy  salvation  to  the  ends  of  the  earth  1 
Are  no  place  nor  people  excluded  from  the  benefit  of  that 
light  j  and  shall  I  still  remain  in  the  shadow  of  death  1 
Oh  that  unto  me  he  might  be  a  saving  light  also !” 

It  is  encouraging  to  think,  that  Jesus  Christ  has  ac¬ 
tually  opened  the  eyes  of  them  that  were  as  dark  and 
ignorant  as  you  are.  He  has  revealed  to  babes  those 
things  that  have  been  hid  from  the  wise  and  prudent 
Matt.  11  :  25.  "  The  law  of  the  Lord  is  perfect,  making 
wise  the  simple.”  Psa.  19  :  7.  And  if  you  look  among 
those  whom  Christ  hath  enlightened,  you  will  not  find 
"  many  wise  after  the  flesh,  many  mighty  or  noble  ;  but 
the  foolish,  weak,  base,  and  despised ;”  these  are  they 
on  whom  he  hath  glorified  the  riches  of  his  grace. 
1  Cor.  1  :  26,  27. 

And  is  it  not  yet  further  encouraging  to  you  that  hith¬ 
erto  he  hath  mercifully  continued  you  under  the  means  of 
light  1  Why  is  not  the  light  of  the  Gospel  put  out  1 
Why  are  times  and  seasons  of  grace  continued  to  you 
if  God  have  no  further  design  of  good  to  your  soul  1 
Be  not  therefore  discouraged,  but  wait  on  the  Lord  in 
the  use  of  means,  that  you  may  be  healed. 


Ch.  10. 


Christ’s  prophetical  office. 


123 


If  you  ask,  what  can  we  do  to  put  ourselves  into  the 
way  of  the  Spirit,  in  order  to  such  a  cure  1  I  say,  though 
you  cannot  make  the  Gospel  effectual,  yet  the  Spirit  of 
God  can  make  the  means  you  are  capable  of  using  effec¬ 
tual.  And  it  is  certain  that  your  inability  to  do  what  is 
above  your  power,  in  no  way  excuses  you  from  doing 
what  is  within  your  power.  Let  me  therefore  advise, 

That  you  diligently  attend  upon  an  able ,  faithful ,  and 
searching  ministry.  Neglect  no  opportunity  God  affords 
you  ;  for  how  know  you  but  that  may  be  the  time  of 
mercy  to  your  soul  1 

Satisfy  not  yourselves  with  hearing,  but  consider  what 
you  hear.  Allow  time  to  reflect  upon  what  God  has 
spoken  to  you.  What  power  is  there  in  man  more  ex¬ 
cellent,  or  more  appropriate  to  the  reasonable  nature, 
than  its  reflective  and  self-considering  power  1  There  is 
little  hope  of  any  good  to  be  done  upon  your  soul,  till 
you  begin  to  go  alone  and  reflect  :  here  all  conversion 
begins.  I  know,  a  severer  task  can  hardly  be  imposed 
upon  a  carnal  heart.  It  is  a  hard  thing  to  bring  a  man 
and  himself  together  upon  this  subject ;  but  this  must 
be,  if  ever  the  Lord  do  your  souls  good.  "  Commune 
with  your  own  hearts.”  Psa.  4  :  4. 

Labor  to  see,  and  ingenuously  confess  the  insufficiency 
of  all  your  other  knowledge  to  do  you  good.  What  if 
you  had  never  so  much  skill  and  knowledge  in  other 
mysteries  I  What  if  you  be  never  so  well  acquainted 
with  the  letter  of  the  Scripture  I  What  if  you  had  an 
angelical  illumination  I  This  can  never  save  thy  soul. 
No,  all  thy  knowledge  avails  nothing  till  the  Lord  show 
thee,  by  special  light,  the  deplorable  sight,  of  thy  own 
’  heart,  and  a  saving  sight  of  Jesus  Christ,  thy  only  remedy. 

4.  Since  then  there  is  a  common  light,  and  special 
saving  light,  which  none  but  Christ  can  give,  it  is  the 
concern  of  every  one  of  you  to  try  what  your  light  is. 
tf  We  know  (saith  the  apostle,  1  Cor.  8  :  1)  that  we  all 


124 


rilE  FOUNTAIN  OF  LIFE. 


Cli.  10. 


have  knowledge.”  O  but  what,  and  whence  is  it  1  Is  it 
the  light  of  life  springing  from  Jesus  Christ,  that  bright 
and  morning  star,  or  only  such  as  the  devils  and  damn¬ 
ed  have  1 

These  lights  differ  in  their  very  kind  and  nature.  The 
one  is  heavenly,  supernatural,  and  spiritual ;  the  other 
earthly  and  natural,  the  effect  of  a  better  constitution 
or  education.  James,  3  :  15,  17. 

They  differ  most  apparently  in  their  effects  and  opera¬ 
tions.  The  light  that  comes  in  a  special  way  from  Christ, 
is  humbling  and  self-abasing  ;  by  it  a  man  sees  the  vile¬ 
ness  of  his  own  nature  and  practice,  which  begets  self- 
loathing  ;  but  natural  light,  on  the  contrary,  puffs  up, 
exalts,  and  makes  the  heart  swell  with  self-conceit.  1 
Cor.  8  :  1.  The  light  of  Christ  is  practical  and  operative, 
still  urging  the  soul,  yet  lovingly  constraining  it  to  obe¬ 
dience.  No  sooner  did  it  shine  into  Paul’s  heart,  but 
presently  he  asks,  "  Lord,  what  wilt  thou  have  me  to 
do  1”  Acts,  9:6.  It  brought  forth  fruit  in  the  Colossians 
from  the  first  day  it  came  to  them,  Col  1:6;  but  the 
other  spends  itself  in  intellectual  dreams,  and  is  detain¬ 
ed  in  unrighteousness.  Rom.  1  :  18.  The  light  of  Christ 
powerfully  transforms  its  subjects,  changing  the  man 
"  into  the  same  image,  from  glory  to  glory.”  2  Cor.  3 : 18. 
But  common  light  leaves  the  heart  as  dead,  as  carnal 
and  sensual,  as  if  no  light  at  all  were  in  it.  In  a  word,  all 
saving  light  endears  Jesus  Christ  to  the  soul ;  and  as  it 
could  not  value  him  before  it  saw  him,  so  when  once 
he  appears  to  the  soul  in  his  own  light,  he  is  appreciated 
and  endeared  unspeakably  :  then  its  language  is,  "  None 
but  Christ ;  all  is  but  dross  that  I  may  win  Christ  :  none 
in  heaven  but  him,  nor  in  earth  desirable  in  comparison 
of  him.”  But  no  such  effect  flows  from  natural,  com¬ 
mon  knowledge. 

These  lights  differ  in  their  results.  Natural,  common 
knowledge  vanishes,  as  the  apostle  speaks.  1  Cor.  13:8, 


Ch.  10.  Christ’s  prophetic  office.  '  125 

I 

It  is  but  a  May-flower,  and  dies  in  its  month.  "  Doth 
not  their  excellency  that  is  in  them  go  away  1”  Job,  4  : 
21.  But  this  that  springs  from  Christ  is  perfected,  not 
destroyed  by  death  :  it  "  springs  up  into  everlasting  life.’  ’ 
The  soul  in  which  it  is  subjected,  carries  it  away  with  it 
into  glory.  This  light  is  life  eternal.  John,  17  :  3.  Now 
turn  in,  and  compare  yourselves  with  these  rules ;  let 
not  false  light  deceive  you. 

5.  Lastly,  How  ought  they  to  love,  serve ,  and  honor  Je¬ 
sus  Christ,  whom  he  hath  enlightened  with  the  saving 
knowledge  of  himself  !  Oh  that  with  hands  and  hearts 
lifted  up  to  heaven,  ye  would  adore  the  free  grace  of  Je¬ 
sus  Christ  to  your  souls !  How  many  round  about  you 
have  their  eyes  closed,  and  their  hearts  shut  up !  How 
many  are  in  darkness,  and  likely  to  remain  so  till  they 
come  to  the  blackness  of  darkness,  which  is  reserved  for 
them.  Oh  what  a  pleasant  thing  is  it  for  your  eyes  to 
see  the  light  of  this  world!  But  what  is  it  for  the  eye 
of  your  mind  to  see  God  in  Christ  1  to  see  such  ravish¬ 
ing  sights  as  the  objects  of  faith  I  and  to  have  such  a 
pledge  as  this  given  you  of  the  blessed  visions  of  glory  1 
for  in  this  light  you  shall  see  light.  Bless  God,  and  boast 
not :  rejoice  in  your  light,  but  be  not  proud  of  it ;  and  be¬ 
ware  ye  sin  not  against  the  best  and  highest  light  in  the 
world.  If  God  were  so  incensed  against  the  heathen  for 
disobeying  the  light  of  nature,  what  is  it  in  you  to  sin 
with  eyes  clearly  illuminated  with  the  purest  light  that 
shines  in  this  world!  You  know,  God  charges  it  upon 
Solomon,  1  Kings,  11:9,  that  he  turned  from  the  way 
of  obedience  after  the  Lord  had  appeared  to  him  twice. 
Jesus  Christ  intended,  when  he  opened  your  eyes,  that 
your  eyes  should  direct  your  feet.  Light  is  a  special 
help  to  obedience,  and  obedience  is  a  singular  help  to 
increase  your  light. 


126 


Ch.  11. 


THE  FOUNTAIN  OF  LIFE. 

CHAPTER  XL 

NATURE  AND  NECESSITY  OF  THE  PRIESTHOOD  OF  CHRIST. 

*»  It  was  therefore  necessary  that  the  patterns  of  things  in  the  heavens 
should  be  purified  with  these  ;  but  the  heavenly  things  themselves  with 
better  sacrifices  than  these.’1'1 — Hebrews,  9  :  23. 

Salvation,  as  to  the  actual  dispensation  of  it,  is  re¬ 
vealed  by  Christ  as  a  Prophet,  procured  by  him  as  a 
Priest,  applied  by  him  as  a  King.  In  vain  it  is  revealed, 
if  not  purchased  ;  in  vain  revealed  and  purchased,  if  not 
applied.  How  it  is  revealed,  both  to  us,  and  in  us,  by 
our  great  Prophet,  has  been  shown.  And  now,  from  the 
prophetical  office,  we  pass  on  to  the  priestly  office  of  Je¬ 
sus  Christ,  who  as  our  Priest,  purchased  our  salvation.  In 
this  office  is  contained  the  grand  relief  for  a  soul  distressed 
by  the  guilt  of  sin.  When  all  other  reliefs  have  been  tried, 
it  is  the  blood  of  this  great  Sacrifice,  sprinkled  by  faith 
upon  the  trembling  conscience,  that  must  cool,  refresh,  and 
sweetly  compose  and  settle  it.  Now,  seeing  so  great  a 
weight  hangs  upon  this  office,  the  apostle  industriously 
confirms  and  commends  it  in  this  Epistle,  and  more  espe¬ 
cially  in  this  ninth  chapter ;  showing  how  it  was  prefig¬ 
ured  to  the  world  by  the  typical  blood  of  the  sacrifices, 
but  infinitely  excels  them  all :  and  as  in  many  other  most 
weighty  respects,  so  principally  in  this,  that  the  blood  of 
these  sacrifices  did  but  purify  the  types  or  patterns  of  the 
heavenly  things  ;  but  the  blood  of  this  Sacrifice  purified 
or  consecrated  the  heavenly  things  themselves,  signified 
by  those  types. 

These  words  contain  an  argument  to  prove  the  neces¬ 
sity  of  the  offering  of  Christ,  the  great  Sacrifice,  drawn 
from  the  proportion  betwixt  the  types  and  the  things  typi¬ 
fied.  If  the  sanctuary,  mercy-seat,  and  all  things  pertain¬ 
ing  to  the  service  of  the  tabernacle,  were  to  be  consecra¬ 
ted  by  blood ;  those  earthly,  but  sacred  types,  by  the 


Ch.  11. 


NATURE  OF  CHRIST’S  PRIESTHOOD. 


127 


blood  of  bulls  anti  lambs  ;  much  more  the  heavenly 
things  shadowed  by  them,  ought  to  be  purified  or  conse¬ 
crated  by  better  blood  than  the  blood  of  beasts.  The 
blood  consecrating  these,  should  as  much  excel  the  blood 
that  consecrated  those,  as  the  heavenly  things  them¬ 
selves  do,  in  their  own  nature,  excel  those  earthly  sha¬ 
dows  of  them.  Mark  what  proportion  there  is  between  the 
type  and  anti-type  :  such  also  is  the  proportion  between 
the  blood  that  consecrates  them  :  earthly  things  with 
common,  heavenly  things  with  the  most  excellent  blood. 

So,  then,  there  are  two  things  to  be  especially  observ¬ 
ed  here  :  1.  The  nature  of  Christ’s  death  and  sufferings: 
it  had  the  nature,  use,  and  end  of  a  sacrifice  ;  and  it  was 
of  all  sacrifices  the  most  excellent.  2.  The  necessity  of 
his  offering  it  :•  it  was  necessary  to  correspond  with  all 
the  types  and  prefigurations  of  it  under  the  law  ;  but 
especially  it  was  necessary  for  the  expiating  of  sin,  pro¬ 
pitiating  a  justly  incensed  God,  and  opening  a  way  for 
us  to  come  to  him.  Hence, 

The  sacrifice  of  Christ ,  our  High  Priest ,  is  most  excellent 
in  itself ,  and  most  necessary  for  us. 

Sacrifices  are  of  two  kinds ;  eucharistical,  or  thank 
offerings,  in  testimony  of  homage,  duty,  and  service, 
and  in  token  of  gratitude  for  mercies  freely  received  j 
and  ilastical,  or  expiatory,  for  satisfaction  to  justice,  and 
thereby  reconciling  God.  Of  this  last  kind  was  the 
sacrifice  offered  by  Jesus  Christ  for  us  :  to  this  office  he 
was  called  by  God.  Heb.  5:5.  In  it  he  was  confirmed 
by  the  unchangeable  oath  of  God,  Psa.  1 10  :  4  5  for  it  he 
was  singularly  qualified  by  his  incarnation,  Heb.  10  :  6, 
7 ;  and  all  the  ends  of  it  he  has  fully  answered.  Heb. 
9  :  11,  12. 

My  present  design  is,  to  show  the  general  nature,  and 
the  absolute  necessity  of  the  priesthood  of  Christ  in 
order  to  our  recovery  from  our  deplorable  state  of  sin 
and  misery. 


128 


THE  FOUNTAIN  OF  LIFE. 


Ch.  11. 


I.  We  will  consider  what  it  supposes  and  implies ,  and 
wherein  it  consists. 

1.  It  supposes  man’s  revolt  and  fall  from  God ,  and  a 
dreadful  breach  made  thereby  between  God  and  him  ; 
else  no  need  of  an  atoning  sacrifice.  "  If  one  died  for 
all,  then  were  all  dead,”  2  Cor.  5  :  14,  dead  in  law,  un¬ 
der  sentence  to  die,  and  that  eternally.  In  all  the  sacri¬ 
fices,  from  Adam  to  Christ,  this  was  still  preached  to 
the  world,  that  there  was  a  fearful  breach  between  God 
and  man  ;  and  therefore,  that  justice  required  our  blood 
should  be  shed.  And  the  fire  flaming  on  the  altar,  which 
wholly  burnt  up  the  sacrifice,  was  a  lively  emblem  of 
that  fiery  indignation  that  should  devour  the  adversaries. 
But  above  all,  when  Christ,  the  true  and  great  Sacrifice, 
was  offered  up  to  God,  the  clearest  mirror  was  set  be¬ 
fore  us,  in  which  to  see  our  sin  and  misery  by  the  fall. 

2.  His  priesthood  supposes  the  unalterable  purpose  of 
God  to  take  vengeance  for  sin  ;  he  will  not  let  it  pass. 
I  will  not  pretend  to  say  what  God  could  do  in  this  case, 
but  I  think  it  is  generally  yielded,  that  he  must  punish 
it  in  the  person  of  the  sinner,  or  in  his  surety.  Those 
that  contend  for  such  a  forgiveness,  as  is  an  act  of  chari¬ 
ty,  like  that  whereby  private  persons  forgive  one  another, 
must  at  once  suppose  God  to  part  with  his  right,  and  also 
render  the  satisfaction  of  Christ  altogether  useless,  as 
to  the  procurement  of  forgiveness  ;  yea,  rather  an  obsta¬ 
cle,  than  a  means  to  it.  Surely,  the  nature  and  truth  of 
God  oblige  him  to  punish  sin.  "He  is  of  purer  eyes 
than  to  look  on  iniquity.”  Hab.  1  :  13.  And  besides,  the 
word  is  gone  out  of  his  mouth,  that  the  sinner  shall  die. 

3.  The  priesthood,  of  Christ  pre-supposes  the  utter 
impotency  of  man  to  appease  God ,  and  recover  his  favor, 
by  any  thing  he  could  do  or  suffer.  Surely  God  would 
not  come  down  to  assume  a  body  to  die,  and  be  offered 
for  us,  if  at  any  cheaper  rate  it  could  have  been  accom¬ 
plished  ;  there  was  no  other  way  to  recover  man  and 


Ch.  11. 


nature  of  Christ’s  priesthood. 


129 


satisfy  God.  Those  that  deny  the  satisfaction  of  Christ, 
and  talk  of  his  dying  to  confirm  the  truth,  and  give  us 
an  example  of  meekness,  patience,  and  self-denial;  af¬ 
firming  these  to  be  the  sole  ends  of  his  death,  do  not 
only  therein  root  up  the  foundations  of  their  own  com¬ 
fort,  peace,  and  pardon,  but  most  boldly  impeach  infinite 
wisdom.  God  could  have  done  all  this  at  a  cheaper  rate : 
the  sufferings  of  a  mere  creature  are  able  to  attain  these 
ends  :  the  deaths  of  the  martyrs  did  it.  But  who  by 
dying  can  satisfy  and  reconcile  God  1  what  creature  can 
bring  him  an  adequate  and  proportionable  value  for  sin  1 
yea,  for  all  the  sin  of  all  the  redeemed,  from  Adam  to 
the  last  that  shall  be  found  alive  at  the  Lord’s  coming  1 
Surely,  none  but  Christ  can  do  this. 

4.  Christ’s  priesthood  implies  the  necessity  of  his  being 
God-man.  It  was  necessary  he  should  be  a  man,  in  order 
to  his  suffering,  his  compassion,  and  the  application  of 
his  righteousness  and  holiness  to  men.  Had  he  not  been 
man,  he  had  no  sacrifice  to  offer,  no  soul  or  body  in 
which  to  suffer.  The  Godhead  is  immortal,  and  above 
all  those  sufferings  and  miseries  which  Christ  felt  for  us. 
Besides,  his  being  man  fills  him  with  bowels  of  compas¬ 
sion,  and  a  tender  sense  of  our  miseries  :  this  makes 
him  a  merciful  and  faithful  High  Priest,  Heb.  4  :  15,  and 
not  only  fits  him  to  pity,  but  to  sanctify  us  also  ;  for 
"  he  that  sanctifieth,  and  they  that  are  sanctified,  are 
both  of  one.”  Heb.  2  :  11,  14,  17.  And  equally  necessa¬ 
ry  was  it  that  our  High  Priest  should  be  God,  since  the 
value  and  efficacy  of  his  sacrifice  results  from  thence. 

5.  The  priesthood  of  Christ  implies  the  extremity  oj 
his  sufferings.  In  sacrifices,  you  know  there  was  a  de¬ 
struction,  a  kind  of  annihilation  of  the  creature  to  the 
glory  of  God.  The  shedding  of  the  creature’s  blood, 
and  burning  its  flesh  with  fire,  was  but  an  umbrage,  or 
faint  resemblance  of  what  Christ  endured  when  he  made 
his  soul  an  offering  for  sin. 


130 


THE  FOUNTAIN  OF  LIFE. 


Ch.  11. 


6.  It  implies  the  gracious  design  of  God  to  reconcile  us 
at  a  dear  rate  to  himself,  in  that  he  called  and  confirm¬ 
ed  Christ  in  his  priesthood  by  an  oath,  and  thereby  pro¬ 
vided  a  sacrifice,  of  infinite  value,  for  the  world.  Sins, 
for  which  no  sacrifice  is  allowed,  are  desperate  sins  ; 
and  the  case  of  such  sinners  is  helpless  :  but  if  God  al¬ 
low,  yea,  and  provide  a  sacrifice  himself,  how  plainly 
doth  it  speak  his  intentions  of  peace  and  mercy  !  These 
things  are  manifestly  pre-supposed,  or  implied  in  Christ’s 
priesthood. 

This  priesthood  of  Christ  is  that  function  wherein  he 
comes  before  God,  in  our  name  and  place,  to  fulfill  the 
law,  and  offer  up  himself  to  him  a  sacrifice  of  reconci¬ 
liation  for  our  sins ;  and  by  his  intercession  to  continue 
and  apply  the  purchase  of  his  blood  to  them  for  whom 
he  shed  it  :  all  this  is  contained  in  that  important  Scrip¬ 
ture.  Heb.  10  :  7-14.  Or,  more  briefly,  the  priesthood 
of  Christ  is  that  whereby  he  expiated  the  sins  of  men, 
and  obtained  the  favor  of  God  for  them.  Col.  1  :  20,  22 ; 
Rom.  5  :  10.  But  because  I  shall  insist  more  largely 
upon  the  several  parts  and  fruits  of  this  office,  it  shall 
here  suffice  to  speak  this  much  as  to  its  general  nature  ; 
which  was  the  first  thing  proposed  for  explication. 

II.  The  necessity  of  Christ’s  priesthood  comes  next  to 
be  considered.  It  was,  according  to  the  Scriptures,  ne¬ 
cessary,  in  order  to  our  salvation,  that  such  a  Priest 
should,  by  such  a  sacrifice,  appear  before  God  for  us. 
This  appears  from  two  principles,  which  are  evident  in 
Scripture  :  that  God  required  full  satisfaction,  and  that 
fallen  man  is  totally  incapable  of  tendering  him  any  such 
satisfaction ;  therefore  Christ,  who  only  could,  must  do 
it,  or  we  perish. 

1.  God  required  full  satisfaction ,  and  would  not  remit 
one  sin  without  it.  This  will  be  clearly  proved  from  the 
nature  of  sin,  and  from  the  veracity  and  wisdom  of  God. 

Such  is  the  nature  of  sin  that  the  sinner  deserves  to 


Ch.  11.  NATURE  OF  CHRIST’S  PRIESTHOOD.  13 1 

suffer  for  it.  Penal  evil,  in  a  course  of  justice,  follows 
moral  evil.  Sin  and  sorrow  ought  to  go  together ;  there 
is  between  these  a  necessary  connection.  "  The  wages 
of  sin  is  death.”  Rom.  6  :  23. 

The  veracity  of  God  requires  it.  The  word  is  gone 
out  of  his  mouth  ;  "  In  the  day  that  thou  eatest  thereof, 
thou  shalt  surely  die.”  Gen.  2  :  17.  From  that  time 
man  was  instantly  and  certainly  obnoxious  and  liable  to 
the  death  of  soul  and  body.  The  law  pronounces  him 
cursed  "that  continues  not  in  all  things  written  there¬ 
in  to  do  them.”  Gal.  3  ;  10.  Now,  though  man’s  threat- 
enings  are  often  vain  and  insignificant,  God’s  shall  surely 
take  place j  "not  one  tittle  of  the  law  shall  fail,  till  all 
be  fulfilled.”  Matt.  5  :  18.  God  will  be  true  in  his  threat- 
enings,  though  thousands  and  millions  perish. 

The  wisdom  of  God ,  by  which  he  governs  the  rational 
world,  admits  not  of  a  dispensation  or  relaxation  of  the 
threatenings  without  satisfaction :  for,  as  well  no  king, 
as  no  laws  for  government ;  as  well  no  law,  as  no  penal¬ 
ty  ;  and  as  well  no  penalty,  as  no  execution.  To  this  pur¬ 
pose  one  observes,  "It  is  altogether  unfitting,  especially 
to  the  wisdom  and  righteousness  of  God,  that  that  which 
provoketh  the  execution,  should  procure  the  abrogation 
of  his  law  ;  that  that  should  supplant  and  undermine  the 
law,  for  preventing  of  which  alone  the  law  was  before 
established.”  How  could  it  be  expected  that  men  should 
fear  and  tremble  before  God,  when  they  should  find  that 
his  threats  against  sin  were  vainl  So  then  God  required 
satisfaction,  and  would  admit  no  treaty  of  peace  on  any 
other  ground. 

Let  none  here  object,  that  reconciliation  upon  this  only 
ground  of  satisfaction,  is  derogatory  to  the  riches  of 
grace  ;  or  that  we  allow  not  God  what  we  do  men, 
namely,  to  forgive  an  injury  freely,  without  satisfaction. 
Free  forgiveness  to  us,  and  full  satisfaction  made  to  God 
by  Jesus  Christ  for  us,  are  not  things  inconsistent  with 


132 


THE  FOUNTAIN  OF  LIFE. 


Ch.  11 


each  other,  as  in  its  proper  place  shall  be  more  fully 
shown.  And  as  for  denying  that  to  God  which  we  allow 
to  men  ;  you  must  know,  that  man  and  man  stand  on 
even  ground :  man  is  not  capable  of  being  wronged  and 
injured  by  man,  as  God  is  by  man:  there  is  no  comparison 
between  the  nature  of  the  offences.  Besides,  man  only 
can  freely  forgive  man,  in  a  private  capacity,  so  far  as 
the  wrong  concerns  himself ;  but  he  ought  not  to  do  so 
in  a  public  capacity,  as  he  is  judge,  and  bound  to  exe¬ 
cute  justice  impartially.  God  is  our  Law-giver  and 
Judge  ;  he  will  not  dispense  with  violations  of  the  law, 
but  strictly  demands  complete  satisfaction. 

2.  Man  can  render  to  God  no  satisfaction  of  his  own , 
for  the  wrong  done  by  his  sin.  He  finds  no  way  to 
compensate  and  make  God  amends,  either  by  doing,  or 
by  suffering  his  will. 

Not  by  doing :  this  way  is  shut  up  to  all  the  world  ; 
none  can  satisfy  God,  or  reconcile  himself  to  him  in  this 
way;  for  it  is  evident  our  best  works  are  sinful;  "All 
our  righteousness  is  as  filthy  rags.”  Isa.  6J :  6.  And  it 
is  strange  any  should  imagine  that  one  sin  should  make 
satisfaction  for  another.  If  it  be  said,  that  not  wThat  is 
sinful  in  our  duties,  but  what  is  spiritual,  pure,  and  good, 
may  ingratiate  us  with  God ; — it  is  obvious  to  reply, 
that  what  is  good  in  any  of  our  duties,  is  a  debt  we  owe 
to  God,  yea,  we  owe  him  perfect  obedience  ;  and  it  is 
not  imaginable  how  we  should  pay  one  debt  by  another 
— cancel  a  former  by  contracting  a  new  engagement.  If 
we  do  any  thing  that  is  good,  we  are  indebted  to  grace 
for  it.  John,  15  :  5 ;  2  Cor.  3:5;  1  Cor.  15 :  10.  In  a 
word,  those  that  have  had  as  much  to  plead  as  any  now 
living,  have  utterly  given  up  all  hope  of  appeasing  and 
satisfying  the  justice  of  God.  It  is  likely  that  holy  Job 
feared  God  and  eschewed  evil  as  much  as  any  of  you  ; 
yet  he  saith,  "  If  I  justify  myself,  mine  own  mouth  shall 
condemn  me  ;  if  I  say  I  am  perfect,  it  shall  also  prove 


Ch.  11.  NATURE  OF  CHRIST^  PRIESTHOOD.  133 

me  perverse.  Though  I  were  perfect,  yet  would  I  not 
know  my  soul  5  I  would  despise  my  life.”  Job,  9  :  20, 
21.  It  is  probable  that  David  was  a  man  as  much  after 
the  heart  of  God  as  you ;  yet  he  said,  "  Enter  not  into 
judgment  with  thy  servant;  for  in  thy  sight  shall  no 
man  be  justified.”  Ps.  143  :  2.  It  is  likely  that  Paul  lived 
as  holy,  heavenly,  and  fruitful  a  life  as  the  best  of  you, 
and  far,  far  beyond  you  ;  yet  he  saith,  "  I  know  (or  am 
conscious  to  myself  of)  nothing,  yet  am  I  not  hereby 
justified.”  1  Cor.  4  :  4.  His  sincerity  might  comfort 
him,  but  could  not  justify  him.  And  what  need  I  say 
more  I  The  Lord  hath  shut  up  this  way  to  all  the 
world;  and  the  Scriptures  speak  it  plainly:  "There¬ 
fore  by  the  deeds  of  the  law  there  shall  no  flesh  be  jus¬ 
tified  in  his  sight.  Rom.  3  :  20.  Compare  Gal.  3  :  21; 
Rom.  S  :  3. 

And  as  man  can  never  reconcile  himself  to  God  by 
doing,  so  neither  by  suffering :  this  is  equally  impos¬ 
sible  ;  for  no  sufferings  can  satisfy  God,  but  such  as  are 
proportionable  to  the  offence  we  suffer  for.  And  if  so, 
infinite  suffering  must  be  borne :  I  say  infinite,  for  sin 
is  an  infinite  evil,  as  it  wrongs  an  infinite  God.  Now 
sufferings  may  be  said  to  be  infinite,  either  in  respect 
to  their  weight,  exceeding  all  bounds  and  limits  ;  the 
letting  out  of  the  wrath  and  fury  of  an  infinite  God  :  or 
in  respect  to  duration,  being  endless  and  everlasting. 
In  the  first  sense,  no  creature  can  bear  infinite  wrath,  it 
would  swallow  us  up.  In  the  second,  it  may  be  borne  as 
the  damned  do  ;  but  then,  ever  to  be  suffering,  is  never 
to  have  satisfied.  So  that  no  man  can  be  his  own  priest, 
to  reconcile  himself  to  God  by  what  he  can  do  or  suf¬ 
fer.  And  therefore,  one  that  is  able,  by  doing  and  suf¬ 
fering,  to  reconcile  him,  must  undertake  it,  or  we  perish. 
Thus  you  see  plainly  and  briefly  the  general  nature  and 
necessity  of  Christ’s  priesthood. 

Inference  1.  This  shows  the  incomparable  excellency 


134 


THE  FOUNTAIN  OF  LIFE. 


Ch.  11. 


of  the  Christian  religion.  What  other  religions  seek, 
the  Christian  religion  alone  finds,  even  a  solid  founda¬ 
tion  for  true  peace  of  conscience.  While  the  Jew  seeks 
it  in  vain  in  the  law,  the  Mohammedan  m  his  external 
and  ridiculous  observances,  and  the  papist  in  his  own 
merits,  the  believer  only  finds  it  in  the  blood  of  this 
great  Sacrifice  ,*  this,  and  nothing  less  than  this,  can 
give  peace  to  a  distressed  conscience,  laboring  under 
the  weight  of  its  own  guilt.  Conscience  demands  no 
less  to  satisfy  it,  than  God  demands  to  satisfy  him.  The 
grand  inquest  of  conscience  is,  Is  God  satisfied  1  If  he 
be  satisfied,  I  am  satisfied.  Woful  is  the  state  of  that 
man  that  feels  the  worm  of  conscience  gnawing  the 
most  tender  part  of  the  soul,  and  hath  no  relief  against 
it ;  that  feels  the  intolerable  scalding  wrath  of  God  burn¬ 
ing  within,  and  hath  nothing  to  cool  it.  Hear  me,  you 
that  slight  the  troubles  of  conscience,  that  call  them 
fancies  and  melancholy ;  if  you  had  but  one  sick  night 
for  sin — if  you  had  ever  felt  that  shame,  fear,  horror, 
and  despair,  which  are  the  effects  of  an  accusing  and 
condemning  conscience,  you  would  account  it  an  un¬ 
speakable  mercy  to  hear  of  a  way  for  the  discharge  of 
a  poor  sinner  from  that  guilt:  you  would  kiss  the  feet 
of  the  messenger  that  could  bring  you  tidings  of  peace  : 
you  would  call  him  blessed,  that  should  direct  you  to  an 
effectual  remedy.  Now,  whoever  thou  art,  that  pinest 
away  In  thine  iniquities,  that  droopest  from  day  to  day 
under  the  present  wounds  and  the  dismal  presages  of 
conscience,  know  that  thy  soul  and  peace  can  never 
meet,  till  thou  art  persuaded  to  come  to  this  blood  of 
sprinkling. 

The  blood  of  this  sacrifice  speaks  better  things  than 
the  blood  of  Abel.  The  blood  of  this  sacrifice  is  the 
blood  of  God,  Acts,  20  :  28  ;  invaluably  precious  blood. 
1  Pet.  1  :  19.  One  drop  of  it  infinitely  excels  the  blood 
of  all  mere  creatures.  Heb.  10  :  4-6.  Such  is  the  blood 


Ch.  11. 


NATURE  OF  CHRIST’S  PRIESTHOOD. 


135 


that  must  do  thee  good.  Lord,  I  must  have  such  blood 
(saith  conscience)  as  is  capable  of  giving  thee  full  satis¬ 
faction,  or  it  can  give  me  no  peace.  The  blood  of 
"  the  cattle  upon  a  thousand  hills  ”  cannot  do  this. 
What  is  the  blood  of  beasts  to  God  1  The  blood  of  all 
the  men  in  the  world  can  do  nothing  in  this  case. 
What  is  our  polluted  blood  worth  1 

Yea,  Christ’s  blood  is  not  only  the  blood  of  God,  but 
it  is  blood  shed  in  thy  stead,  and  in  thy  place  and  room. 
"  He  was  made  a  curse  for  us,”  Gal.  3  :  13.  And  so  it 
becomes  sin-pardoning  blood,  Heb.  9  :  22 ;  Eph.  1:7; 
Col.  1  :  14 ;  Rom.  3  :  26;  and  consequently  conscience- 
pacifying  and  soul-quieting  blood,  Col.  1  :  20 ;  Eph.  2  : 
13,  14  ;  Rom.  3  :  25.  0  bless  God  that  ever  the  news 
of  this  blood  came  to  thine  ears.  With  hands  and  eyes 
lifted  up  to  heaven,  admire  that  grace  that  cast  thy  lot 
in  a  place  where  this  joyful  sound  rings  in  the  ears  of 
poor  sinners.  Surely  the  pure  light  of  the  Gospel  shin¬ 
ing  upon  this  generation,  is  a  mercy  never  to  be  enough. 

2.  Hence  also  learn  the  necessity  of  faith,  in  order  to 
a  state  and  sense  of  peace  with  God  :  for  to  what  pur¬ 
pose  is  the  blood  of  Christ  our  sacrifice  shed,  unless  it 
be  actually  and  personally  applied,  and  appropriated  by 
faith  1  You  know,  when  a  scrifice  under  the  law  was 
brought  to  be  slain,  he  that  brought  it  was  to  put  his 
hand  upon  the  head  of  the  sacrifice,  and  so  it  was  ac¬ 
cepted  for  him,  to  make  an  atonement,  Lev.  1:4:  not 
only  to  signify,  that  now  it  was  no  more  his,  but  God’s, 
the  property  being  transferred  by  a  kind  of  manumis¬ 
sion  ;  nor  yet  merely  that  he  voluntarily  gave  it  to  the 
Lord  as  his  own  free  act ;  but  principally  it  signified  the 
putting  off  his  sins,  and  the  penalty  due  to  him  for  them, 
upon  the  head  of  the  sacrifice  :  and  so  it  implied  in  it 
an  execration,  as  if  he  had  said,  Upon  thy  head  be  the 
evil.  So  the  learned  observe,  the  ancient  Egyptians 


136 


THE  FOUNTAIN  OF  LIFE. 


Ch.  11. 


were  wont  expressly  to  imprecate  when  they  sacrificed, 
'  If  any  evil  be  coming  upon  us  or  upon  Egypt,  let  it 
turn  and  rest  upon  this  head,'7  laying  their  hand,  at  these 
words,  on  the  sacrifice’s  head.  And  upon  that  ground, 
says  Herodotus  the  historian,  none  of  them  would  eat 
of  the  head  of  any  living  creature.  You  must  also  lay 
the  hand  of  faith  upon  Christ  your  sacrifice,  not  to  im¬ 
precate,  but  to  apply  and  appropriate  him  to  your  own 
souls,  he  having  been  made  a  curse  for  you. 

To  this  the  whole  Gospel  tends,  even  to  persuade  sin¬ 
ners  to  apply  Christ  and  his  blood  to  their  own  souls.  To 
this  he  invites  us,  "  Come  unto  me,  all  ye  that  labor  and 
are  heavy  laden,  and  I  will  give  you  rest.”  Matt.  11  :  28. 
For  this  end  our  sacrifice  was  lifted  up  upon  the  altar  ; 
"  As  Moses  lifted  up  the  serpent  in  the  wilderness,  so 
must  the  Son  of  man  be  lifted  up :  that  whosoever  be- 
lieveth  in  him  should  not  perish,  bit  have  everlasting 
life.”  John,  3  :  14,  15.  The  effects  o°  the  law,  not  only 
upon  the  conscience,  filling  it  with  torment,  but  upon 
the  whole  person,  bringing  death  upon  it,  are  here  sha¬ 
dowed  out  by  the  stingings  of  fiery  serpents  ;  and  Christ 
by  the  brazen  serpent,  which  Moses  exalted  for  the  Is¬ 
raelites,  that  were  stung,  to  look  unto.  And  as  by  look¬ 
ing  to  it  they  were  healed  $  so  by  believing,  or  looking 
to  Christ  in  faith,  our  souls  are  healed.  Those  that  look¬ 
ed  not  to  the  brazen  serpent  died  infallibly  ;  so  must  all 
that  look  not  by  faith  to  Jesus  our  sacrifice.  It  is  true, 
the  death  of  Christ  is  the  meritorious  cause  of  remis¬ 
sion,  but  faith  is  the  instrumental,  applying  cause  ;  and 
as  Christ’s  blood  is  necessary  in  its  place,  so  is  our  faith 
also  in  its  place.  The  death  of  Christ,  the  offer  and  ten¬ 
der  of  Christ,  never  in  themselves  saved  one  soul  with¬ 
out  being  received  by  faith.  But  alas !  how  do  I  see 
sinners,  either  not  at  all  touched  with  the  sense  of  sin, 
and  so  feeling  that  they  are  whole  and  need  not  the  phy¬ 
sician  j  or  if  any  be  stung  and  wounded  with  guilt,  how 


Ch.  11. 


NATURE  OF  CHRIST^  PRIESTHOOD. 


13  7 


do  they  lick  themselves  whole  with  their  own  duties  and 
’'eformations !  Physicians  say  of  wounds,  let  them  be 
kept  clean,  and  nature  will  find  balsam  of  its  own  to 
heal  them.  If  it  were  so  in  spiritual  wounds,  what  need 
Christ  to  have  left  the  Father’s  bosom,  and  come  down 
~o  die  as  a  sacrifice  for  us  ?  Oh,  if  men  can  but  have 
health,  pleasure,  riches,  honor,  and  any  way  still  a  dis¬ 
turbing  conscience,  that  it  may  not  check  or  interrupt 
them  in  these  enjoyments,  they  care  nothing  for  Christ. 
And  I  am  assured,  till  God  show  you  the  face  of  sin  in 
the  glass  of  the  law  ;  make  the  scorpions  and  fiery  ser¬ 
pents,  that  lurk  in  the  law  and  in  your  own  consciences, 
come  hissing  about  you,  and  smiting  you  with  their 
deadly  stings  ;  till  you  have  had  some  sick  nights  and 
sorrowful  days  for  sin,  you  will  never  go  up  and  down 
seeking  an  interest  in  the  blood  of  his  sacrifice  with 
tears.  But,  reader,  if  ever  this  be  thy  condition,  then 
wilt  thou  know  the  worth  of  a  Saviour,  then  wilt  thou 
value  the  blood  of  sprinkling. 

3.  Is  Christ  your  High  Priest,  and  is  his  priesthood  so 
indispensably  necessary  to  our  salvation  I  Then  freely 
acknowledge  your  utter  impotency  to  reconcile  your¬ 
selves  to  God  by  any  thing  you  can  do  or  suffer  ;  and 
let  the  whole  glory  of  your  recovery  be  ascribed  to  Christ. 
It  is  highly  reasonable  that  he  that  laid  down  the  whole 
price,  should  have  the  whole  praise.  If  any  man  say  or 
think  he  could  have  made  an  atonement  for  himself,  he 
doth  therein  cast  no  light  reproach  upon  that  profound 
wisdom  which  laid  the  design  of  our  redemption  in  the 
death  of  Christ.  But  of  this  I  have  spoken  elsewhere. 
And  therefore, 

4.  In  the  last  place,  I  rather  choose  to  persuade  you  to 
see  your  necessity  of  this  High  Priest,  and  his  most  ex¬ 
cellent  sacrifice  ;  and  accordingly  to  make  use  of  it. 
The  best  of  you  have  polluted  natures,  poisoned  with 
sin  ;  those  natures  have  need  of  this  sacrifice,  they  must 


138 


THE  FOUNTAIN  OF  LIFE. 


Ch.  11. 


have  the  benefit  of  this  blood  to  pardon  and  cleanse 
them,  or  else  be  eternally  damned.  Hear  me,  ye  that 
never  spent  a  tear  for  the  sin  of  your  nature  ;  if  the 
blood  of  Christ  be  not  sprinkled  upon  your  natures, 
it  had  been  better  for  you  that  you  had  been  the  off¬ 
spring  of  beasts  or  of  dragons.  They  have  a  mean,  but 
not  a  vitiated,  sinful  nature  as  you  have. 

Your  actual  sins  have  need  of  the  great  High  Priest 
and  his  sacrifice  to  procure  remission  fojr  them.  If  he 
take  them  not  away  by  the  blood  of  his  cross,  they  can 
never  be  taken  away  ;  they  will  lie  down  with  you  in 
the  dust ;  they  will  rise  with  you,  and  follow  you  to  the 
judgment-seat,  crying,  We  are  thy  works,  and  we  will 
follow  thee.  All  thy  repentance  and  tears,  couldst  thou 
weep  as  many  as  there  be  drops  in  the  ocean,  can  ne¬ 
ver  take  away  sin.  Thy  duties,  even  the  best  of  them, 
need  this  sacrifice.  It  is  in  virtue  thereof  that  they 
are  accepted  of  God.  And  were  it  not  that  God  had 
respect  to  Christ’s  offering,  he  would  not  regard  thee, 
nor  any  of  thy  duties.  Thou  couldst  no  more  come  near 
to  God,  than  thou  couldst  approach  a  devouring  fire,  or 
dwell  with  everlasting  burnings.  Well,  then  say,  I  need 
such  a  price  every  way.  Love  him  in  all  his  offices. 
See  the  goodness  of  God  in  providing  such  a  Sacrifice 
for  thee.  Meat,  drink,  and  air  are  not  more  necessary 
to  maintain  thy  natural  life,  than  the  death  of  Christ  is 
to  give  and  maintain  thy  spiritual  life. 

Oh,  then,  let  thy  soul  expand  whilst  meditating  on  the 
grace  and  excellency  of  Christ,  which  is  thus  displayed 
and  unfolded  in  every  branch  of  the  Gospel :  and  with  a 
deep  sense  upon  thy  heart,  let  thy  lips  say,  Blessed  be 
God  for  Jesus  Christ. 


Ch.  12. 


EXCELLENCY  OF  CHRIST’S  OBLATION. 


139 


CHAPTER  XII. 

EXCELLENCY  OF  OUR  HIGH  PRIEST’S  OBLATION, 

THE  FIRST  PART  OF  HIS  PRIESTLY  OFFICE. 

“  For  by  one  offering  he  hath  perfected  for  ever  them  that  are 
sanctified  .”  Hebrews ,  10  : 14. 

After  this  more  general  view  of  the  priesthood  of 
Christ,  we  come  to  a  nearer  and  more  particular  con¬ 
sideration  of  the  parts  thereof ;  which  are  his  oblation 
and  intercession,  answerable  to  the  double  office  of  the 
High  Priest,  offering  the  blood  of  the  sacrifices  without 
the  holy  place,  which  typified  Christ’s  oblation  ;  and  then 
once  a  year  bringing  the  blood  before  the  Lord  into  the 
most  holy  place,  presenting  it  before  God,  and  with  it 
sprinkling  the  mercy-seat,  wherein  the  intercession  of 
Christ,  (the  other  part  or  act  of  his  priesthood)  was  in  a 
lively  manner  typified  to  us. 

My  present  business  is  to  consider  the  oblation  of 
Christ ;  the  efficacy  and  excellency  of  which  are  illus¬ 
trated  in  the  context,  by  a  comparison  with  all  other 
oblations ;  and  are  with  a  singular  encomium  com¬ 
mended  to  us  in  the  words  "by  one  offering.”  It  is  but 
one  offering  ;  but  once  offered,  and  never  more  to  be  re¬ 
peated  :  for  Christ  dieth  no  more.  Rom.  6  :  9.  He  also 
commends  it  from  its  efficacy ;  he  "hath  perfected”  it, 
that  is,  not  only  purchased  a  possibility  of  salvation,  but 
all  that  we  need  to  our  full  perfection.  It  brings  in  a 
most  entire,  complete,  and  perfect  righteousness :  all 
that  remains  to  make  us  perfectly  happy,  is  but  the  full 
application  of  the  benefits  procured  by  this  oblation  for 
us.  Moreover,  it  is  here  commended  from  the  extensive¬ 
ness  of  it  5  not  being  restrained  to  a  few,  but  applicable 
to  all  the  saints,  in  all  ages  and  places  of  the  world. 
Lastly,  He  commends  it  from  its  perpetuity ;  it  "  per- 


140 


THE  FOUNTAIN  OF  LIFE 


Ch.  12. 


fects  for  ever  that  is,  it  is  of  everlasting  efficacy :  it 
shall  abide  as  fresh,  vigorous,  and  powerful  to  the  end 
of  the  world,  as  it  was  the  first  moment  it  was  offered. 
All  of  which  affords  us  this  sweet  truth : 

The  oblation  made  unto  God  by  Jestis  Christ  is  of  un¬ 
speakable  value ,  and  everlasting  efficacy ,  to  perfect  all 
them  that  are  or  shall  be  sanctified ,  to  the  end  of  the 
world : 

Out  of  this  fountain  flow  all  the  blessings  that  be¬ 
lievers  either  have,  or  hope  for.  Had  it  not  been  for 
this,  there  had  been  no  such  thing  as  justification,  adop¬ 
tion,  salvation,  peace  with  God  and  hope  of  glory,  par¬ 
don  of  sin,  and  Divine  acceptance  :  these  and  all  our 
best  mercies  had  never  been.  A  man,  as  one  saith, 
might  have  happily  imagined  such  things  as  these,  as  he 
may  golden  mountains,  and  rivers  of  liquid  gold,  and 
rocks  of  diamonds :  but  these  things  could  never  have 
had  any  real  existence,  had  not  Christ  offered  up  him¬ 
self  a  sacrifice  to  God  for  us.  It  is  "the  blood  of  Christ, 
who  through  the  eternal  Spirit  offered  up  himself  with¬ 
out  spot  to  God,  that  purges  the  conscience  from  dead 
works,”  Heb.  9 :  14,  that  is,  from  the  sentence  of  condem¬ 
nation  and  death,  inflicted  by  conscience,  for  our  sins. 

His  appearing  before  God  as  our  Priest,  with  such  an 
offering  for  us,  is  that  which  removes  our  guilt  and  fear 
together  :  "  He  appeared  to  put  away  sin  by  the  sacrifice 
of  himself.”  Heb.  9:  26.  Now,  as  the  point  before  us 
is  of  so  great  weight,  and  so  fundamental  to  our  safety 
and  comfort,  I  shall  endeavor  to  give  you  as  distinct 
and  clear  an  account  of  it  as  can  consist  with  that  bre¬ 
vity  which  I  must  necessarily  use.  And  therefore,  read¬ 
er,  apply  thy  mind  attentively  to  the  consideration  of 
this  excellent  Priest  that  appears  before  God ;  the  sa¬ 
crifice  he  offers;  the  Person  before  whom  he  brings, 
and  to  whom  he  offers  it ;  the  persons  for  whom  he  of 
*ers ;  and  the  end  for  which  this  oblation  is  made. 


Cil.  12. 


EXCELLENCY  OF  CHRIST’S  OBLATION. 


141 


I.  The  Priest  that  appears  before  God  with  an  oblation 
for  us,  is  Jesus  Christ,  God-man ;  the  dignity  of  whose 
person  gave  an  inestimable  worth  to  the  offering  he 
made.  There  were  many  priests  before  him,  but  none 
like  unto  him,  either  for  the  purity  of  his  person  or  the 
perpetuity  of  his  priesthood  :  they  were  sinful  men,  and 
offered  for  their  own  sins,  as  well  as  the  sins  of  the 
people,  Heb.  5:  3  j  but  he  was  "  holy,  harmless,  undefiled, 
separate  from  sinners.”  Heb.  7 :  26.  He  could  stand  be¬ 
fore  God,  even  in  the  eye  of  his  justice,  as  a  lamb  with¬ 
out  spot.  Though  he  made  his  soul  an  offering  for  sin, 
yet  he  had  done  no  iniquity,  nor  was  any  guile  found  in 
his  mouth,  Isa.  53:  9  j  and  indeed  his  offering  had  done 
us  no  good,  if  the  least  taint  of  sin  had  been  found  on 
him.  The  Jewish  priests  were  mortal  men,  that  "con¬ 
tinued  not  by  reason  of  death,”  Heb.  7 :  23,  but  Christ 
is  "  a  Priest  for  ever.”  Psa.  110  :  4. 

II.  The  oblation  or  offering  he  made ,  was  not  the 
blood  of  beasts,  but  his  own  blood.  Heb.  9  :  12.  And 
herein  he  transcended  all  other  priests,  that  he  had  some¬ 
thing  of  his  own  to  offer ;  he  had  a  body  given  him  to 
be  at  his  own  disposal:  to  this  use  and  purpose  he  of¬ 
fered  his  body,  Heb.  10  :  10  ;  yea,  not  only  his  body,  but 
his  "soul”  was  made  "an  offering  for  sin.”  Isa.  53:  10. 
We  had  made  a  forfeiture  of  our  souls  and  bodies  by 
sin,  and  it  was  necessary  the  sacrifice  of  Christ  should 
lie  answerable  to  the  debt  we  owed.  And  when  Christ 
came  to  offer  his  sacrifice,  he  stood  not  only  in  the  ca¬ 
pacity  of  a  priest,  but  also  in  that  of  a  surety ;  and  so 
his  soul  stood  in  the  stead  of  ours,  and  his  body  in  the 
stead  of  our  bodies.  Now  the  excellency  of  this  obla¬ 
tion  will  appear  in  the  following  adjuncts  and  properties 
of  it.  This  oblation  being  the  soul  and  body  of  Jesus 
Christ,  is  therefore, 

1.  Invaluably  precious.  So  the  apostle  styles  it,  "  Ye 
were  redeemed  with  the  precious  blood  of  the  Son  of 


142 


THE  FOUNTAIN  OF  LIFE. 


Oh.  12. 


God,”  1  Pet.  1:19:  and  such  it  behooved  him  to  offer. 
For  it  being  offered  as  an  expiatory  sacrifice,  it  ought 
to  be  equivalent,  in  its  own  intrinsic  value,  to  all  the 
souls  and  bodies  that  were  to  be  redeemed  by  it.  And 
so  it  was,  and  more  also.  But  surely  as  none  but  God 
can  estimate  the  weight  and  evil  of  sin,  so  none  but  he 
can  comprehend  the  worth  and  preciousness  of  the  blood 
of  Christ,  shed  to  expiate  it.  And  being  so  infinitely 
precious  a  thing  which  was  offered  up  to  God,  it  must 
needs  be, 

2.  A  most  complete  and  all-sufficient  oblation,  fully  to 
expiate  the  sins  of  all  for  whom  it  was  offered,  in  all 
ages  of  the  world.  The  virtue  of  this  sacrifice  reach- 
eth  backward  as  far  as  Adam,  and  reacheth  forward  to 
the  last  person  springing  from  him  who  shall  ever  be¬ 
lieve.  That  the  efficacy  of  it  thus  reacheth  back  to 
Adam,  is  plain:  for,  on  account  thereof,  he  is  styled, 
"The  Lamb  slain  from  the  foundation  of  the  world.” 
Rev.  13 :  8.  And  in  the  same  sense  Calvin  understands 
those  words  of  Christ,  "Before  Abraham  was,  I  am.” 
John,  8 :  58.  It  is  therefore  but  a  vain  cavil  that  some 
make  against  the  satisfaction  of  Christ,  when  they  say 
many  are  saved  without  it,  even  as  many  as  were  saved 
before  the  death  of  Christ.  For  they  say  the  effect 
cannot  be  before  the  cause,  which  is  true  of  physical, 
but  not  of  moral  causes ;  and  such  was  Christ’s  satis¬ 
faction.  As  for  example,  a  captive  is  freed  out  of  prison 
from  the  time  that  his  surety  undertakes  for  him  and 
promises  his  ransom  ;  here  the  captive  is  actually  de¬ 
livered,  though  the  ransom  that  delivered  him  be  not 
yet  actually  paid.  So  it  was  in  this  case ;  Christ  had 
engaged  to  the  Father  to  satisfy  for  them,  and  upon  that 
security  they  were  delivered. 

And  the  virtue  of  this  oblation  not  only  reaches  those 
believers  that  lived  and  died  before  Christ’s  day,  but  it 
extends  itself  forward  to  the  end  of  the  world.  Hence 


Oh.  12. 


EXCELLENCY  OF  CHRIST’S  OBLATION. 


143 


Christ  is  said  to  be  "  the  same  yesterday,  to-day,  and 
forever.”  Heb.  13  :  8. 

To  the  same  sense  are  those  words,  Heb.  11:40, 
rightly  paraphrased ;  "God  having  provided  some  bet¬ 
ter  thing  for  us,  that  they  without  us  should  not  be 
made  perfect.”  As  if  the  apostle  had  said,  "  God  hath 
appointed  the  accomplishment  of  the  promise  of  sending 
the  Messiah,,  to  be  in  the  last  times,  that  they  (namely, 
that  lived  before  Christ)  should  not  be  perfected,  that  is, 
justified  and  saved  by  any  thing  done  in  their  time,  but 
by  looking  to  our  time,  and  Christ’s  satisfaction  made 
therein  ;  whereby  they  and  we  are  perfected  together.” 
No  length  of  time  can  wear  out  the  virtue  of  this  eter¬ 
nal  sacrifice.  It  is  as  fresh,  vigorous,  and  potent  now, 
as  the  first  hour  it  was  offered  And  though  he  actually 
offer  it  no  more,  yet  he  virtually  continues  it  by  his  in¬ 
tercession  now  in  heaven ;  for  there  he  is  still  a  Priest. 
And  therefore,  about  sixty  years  after  his  ascension, 
when  he  gave  the  Revelation  to  John,  he  appears  to  him 
in  his  priestly  garment 5  "  Clothed  in  a  garment  down 
to  the  feet,  and  girt  about  the  paps  with  a  golden  gir¬ 
dle,”  Rev.  1:13  5  hr  allusion  to  the  priestly  ephod  and 
curious  girdle. 

And  as  the  virtue  of  this  oblation  reaches  backward 
and  forward,  to  all  ages,  and  to  all  believers,  so  to  all 
the  sins  of  all  believers,  which  are  fully  purged  and  ex 
piated  by  it:  this  no  other  oblation  could  do.  The  legal 
sacrifices  were  no  real  expiations,  but  rather  remem¬ 
brances  of  sins.  Heb.  9  :  9,  12 ;  10:3.  And  all  the  vir¬ 
tue  they  had,  consisted  in  their  typical  relation  to  this 
sacrifice.  Gal.  3  :  23  5  Heb.  9  :  13.  Separate  from  it, 
they  were  altogether  weak,  unprofitable,  and  insignifi¬ 
cant.  Heb.  7 :  18.  But  this  blood  cleanseth  from  all 
sins.  1  John,  1 :  7.  It  expiates  all  fully,  without  excep¬ 
tion,  and  finally,  without  revocation.  So  that  by  his 
being  made  sin  for  us,  we  are  made  not  only  righteous, 


144 


THE  FOUNTAIN  OF  LIFE. 


Ch.  12 


but  u  the  righteousness  of  God  in  him.”  2  Cor.  5:21. 

3.  Being  so  precious  in  itself,  and  so  efficacious  to 
expiate  sin,  it  must  needs  be  a  most  grateful  oblation  to 
the  Lord ,  highly  pleasing  and  delightful  in  his  eyes. 
And  so  indeed  it  is  said,  ”  He  gave  himself  for  us,  an 
offering  and  a  sacrifice  to  God,  for  a  sweet-smelling  sa¬ 
vor.”  Eph.  5  :  2.  Not  that  God  took  any  delight  in  the 
bitter  sufferings  of  Christ,  simply  and  in  themselves  con¬ 
sidered  ;  but  with  relation  to  the  end  for  which  he  was 
offered,  even  our  redemption  and  salvation.  Hence 
arose  the  delight  and  pleasure  God  had  in  it ;  this  made 
him  take  pleasure  in  bruising  him.  Isa.  53 :  10.  His 
offering  was  ”  a  sweet-smelling  savor”  unto  God.  The 
meaning  is,  that  as  men  are  offended  with  a  nauseous 
smell,  and  on  the  contrary  delighted  with  sweet  odors 
and  fragrance,  so  the  blessed  God,  speaking  after  the 
manner  of  men,  is  offended,  and  filled  with  loathing 
and  abhorrence  by  our  sins ;  but  infinitely  pleased  and 
delighted  in  the  offering  of  Christ  for  them,  which  came 
up  as  an  odor  of  sweet-smelling  savor  to  him,  whereof 
the  costly  perfumes  under  the  law  were  types  and  sha¬ 
dows.  This  was  the  oblation. 

III.  This  oblation  he  brings  before  God ,  and  to  him  he 
offers  it  up :  so  speaks  the  apostle,  "  Through  the  eter¬ 
nal  Spirit  he  offered  himself  without  spot  to  God.”  Heb. 
9  :  14.  As  Christ  sustained  the  capacity  of  a  surety,  so 
God  of  a  creditor,  who  exacted  satisfaction  from  him; 
that  is,  he  required  from  him,  as  our  surety,  the  penalty 
due  to  us  for  our  sin.  And  so  Christ  had  to  do  imme¬ 
diately  with  God,  yea,  with  a  God  infinitely  wronged, 
and  incensed  by  sin  against  us.  To  this  incensed  Ma¬ 
jesty,  Christ  our  High  Priest  approached,  as  to  a  de¬ 
vouring  fire,  with  his  sacrifice. 

IV.  The  persons  for  whom ,  and  in  whose  stead  he  of¬ 
fered  himself  to  God,  were  the  whole  number  given  him 
of  the  Father  ;  all  who  should  believe  in  him.  He  laid 


Cll.  12  EXCELLENCY  OF  CHRISTAS  OBLATION. 


145 


down  his  life  for  the  sheep,  John,  10:15;  for  the 
church,  Acts,  20  :  2S  ;  for  the  children  of  God,  John, 
11  :  50-52.  It  is  confessed,  there  is  sufficiency  of  vir¬ 
tue  in  this  sacrifice  to  redeem  the  whole  world  ;  and  on 
that  account  some  divines  affirm  he  is  called  the  "  Sa¬ 
viour  of  the  world.”  John,  4  :  42,  &c.  But  that  the 
efficacy  and  saving  virtue  of  this  all-sufficient  sacrifice 
is  applied  only  to  believers,  is  too  clear  in  the  Scrip- 
tures  to  be  denied.  Eph.  5:23;  John,  17 :  2,  9,  19,  20  ; 
John,  10  :  26-28  ;  1  Tim.  4  :  10. 

V.  The  design  and  end  of  this  oblation  was  to  render 
to  God  a  full  satisfaction  for  our  sins  :  so  speaks  the 
apostle,  "  And  having  made  peace,  through  the  blood 
of  his  cross,  by  him  to  reconcile  all  things  unto  himself ; 
by  him,  I  say,  whether  they  be  things  in  earth,  or 
things  in  heaven.”  Col.  1  :  20.  So  "  God  was  in  Christ, 
reconciling  the  world  to  himself.”  2  Cor.  5  :  19.  Recon¬ 
ciliation  is  the  making  up  of  that  breach,  caused  by  sin, 
between  us  and  God,  and  restoring  us  again  to  his 
favor  and  friendship.  For  this  end  Christ  offered  up 
himself  to  God. 

Inference  1.  Hence  it  follows  that  actual  believers 
are  fully  freed  from  the  guilt  of  their  sins,  and  shall 
never  more  come  under  condemnation .  The  debt  of  sin 
is  perfectly  abolished  by  the  virtue  of  this  sacrifice. 
When  Christ  became  our  sacrifice,  he  both  bare  and 
bare  away  our  sins.  They  were  laid  upon  him,  and 
then  expiated  by  him:  so  much  is  implied  in  the  words, 
”  Christ  was  once  offered  to  bear  the  sins  of  many  ” 
Heb.  9  :  28.  To  bear ,  is  a  full  and  emphatical  word,  sig* 
nifying  not  only  to  bear,  but  to  bear  away.  So  John, 
1  :  29,  "  Behold  the  Lamb  of  God,  that  taketh  away  the 
sins  of  the  world  ;”  not  only  declaratively,  or  by  way 
of  manifestation  to  the  conscience ;  but  really,  "  by 
himself  purging  our  sins.”  Hebrews,  1  :  3.  Now,  how 
great  a  mercy  is  this,  "  that,  by  him,  all  that  believe 

Fountain.  ^ 


146 


THE  FOUNTAIN  OF  LIFE. 


Oil.  12. 


should  be  justified  from  all  things  from  which  they 
could  not  be  justified  by  the  law  of  Moses.”  Acts,  13  : 
39.  "  Blessed  is  he  whose  transgression  is  forgiven, 

whose  sin  is  covered.”  Ps.  32.  Who  can  express  the 
mercy,  comfort,  happiness  of  such  a  state  as  this  '! 
Reader,  let  me  beg  thee,  if  thou  be  one  of  this  pardon¬ 
ed  number,  to  look  over  the  cancelled  bonds,  and  see 
what  vast  sums  are  remitted  to  thee.  Remember  what 
thou  wast  in  thy  natural  state  :  possibly  thou  wast  in 
that  black  list.  1  Cor.  6  :  9,  10.  What,  and  yet  pardon¬ 
ed  !  fully  and  finally  pardoned,  and  that  freely,  as  to  any 
hand  that  thou  hadst  in  the  procurement  of  it !  What 
canst  thou  do  less  than  fall  down  at  the  feet  of  free 
grace,  and  kiss  those  feet  that  moved  so  freely  towards 
so  vile  a  sinner  1  It  is  not  long  since  thy  iniquities  were 
upon  thee,  and  thou  pinedst  away  in  them.  Their  guilt 
could  by  no  creature-power  be  separated  from  thy  soul. 
Now  they  are  removed  from  thee,  as  far  as  the  east 
from  the  west.  Ps.  103  :  12. 

2.  From  this  oblation  Christ  made  of  himself  to  God 
for  our  sins,  we  infer  the  inflexible  severity  of  Divine 
justice ,  which  could  be  no  other  way  diverted  from  us, 
and  appeased,  but  by  the  blood  of  Christ.  If  Christ  had 
not  presented  himself  to  God  for  us,  justice  would  not 
have  spared  us:  and  if  he  do  appear  before  God  as  our 
surety,  it  will  not  spare  him ;  "  He  spared  not  his  own 
Son,  but  delivered  him  up  to  death  for  us  all.”  Rom. 
8  :  32.  If  forbearance  might  have  been  expected  from 
any,  surely  it  might  from  God,  "  who  is  very  pitiful, 
and  full  of  tender  mercy,”  James,  5:  11  5  yet  God  in 
this  case  spared  not.  If  one  might  have  expected  spa¬ 
ring  mercy  from  any,  surely  Christ  might  most  of  all 
expect  it  from  his  own  Father  ;  yet  you  read,  God  spa¬ 
red  not  his  own  Son.  Sparing  mercy  is  the  lowest  de¬ 
gree  of  mercy,  yet  it  was  denied  to  Christ ;  though  in 
the  garden  Christ  fell  upon  the  ground,  and  sweat  great 


Ch.  12.  EXCELLENCY  OF  CHRISTAS  OBLATION.  14-7 

drops  of  blood,  and  in  that  unparalleled  agony  cried, 
r'  Father,  if  it  be  possible,  let  this  cup  pass ;”  and 
though  he  brake  out  upon  the  cross,  in  that  heart-rend¬ 
ing  complaint,  "  My  God,  my  God,  why  hast  thou  for¬ 
saken  me  1”  yet  there  is  no  abatement ;  justice  will  not 
bend ;  but  having  to  do  with  him  on  this  account,  re¬ 
solves  upon  satisfaction  from  his  blood. 

If  this  be  so,  what  is  the  case  of  thy  soul,  reader,  if 
thou  hast  no  interest  in  this  sacrifice  1  For  if  these 
things  be  done  in  (Christ)  the  green  tree,  what  will  be 
done  to  (thee)  the  dry  tree  1  Luke,  23  :  31.  Thus  The- 
ophylact beautifully  paraphrases  that  passage  :  "  That  is, 
if  God  so  deal  with  me,  that  am  not  only  innocent,  but 
like  a  green  and  fruitful  tree,  full  of  all  delectable  fruits 
of  holiness  ;  yet  if  the  fire  of  his  indignation  thus  seize 
upon  me,  what  will  be  your  condition,  that  are  both  bar¬ 
ren  and  guilty,  void  of  all  good  fruit,  and  full  of  all  un¬ 
righteousness,”  and  so  like  dry,  sear  wood,  fitted  as 
fuel  to  the  fire  1  Consider  with  thyself,  how  canst  thou 
imagine  thou  canst  support  that  infinite  wrath  that 
Christ  bore  in  the  room  of  his  people !  He  had  the 
strength  of  Deity  to  support  him,  "  Behold  my  Servant 
whom  I  uphold.”  Isa.  42:  1.  He  had  the  fulness  of  his 
Spirit  to  prepare  him.  Isa.  61:1.  He  had  the  ministry 
of  an  angel,  who  came  down  from  heaven  to  relieve  him 
in  his  agony.  Luke,  22  :  43.  Fie  had  the  ear  of  his  Fa¬ 
ther  to  hear  him,  for  he  cried,  "  and  was  heard  in  that 
he  feared.”  Heb.  5  : 7.  He  was  assured  of  the  victory 
before  the  combat;  he  knew  he  should  be  justified.  Isa- 
50:8;  and  yet  for  all  this  he  was  sore  amazed,  and  sor¬ 
rowful  even  to  death,  and  his  heart  was  melted  like 
wax.  If  Christ  thus  sunk  under  the  wrath  of  God,  how 
dost  thou  think,  a  poor  worm  as  thou  art,  to  dwell  with 
everlasting  burnings,  or  contend  with  devouring  fire  1 
Luther  saw  ground  enough  for  what  he  said,  when  he 
cried  out,  "  I  will  have  nothing  to  do  with  an  absolute 


148 


THE  FOUNTAIN  OF  LIFE. 


Uh.  12 


God,”  that  is,  with  a  God  out  of  Christ :  for,  "  it  is  a 
fearful  thing  to  fall  into  the  hands  of  the  living  God.” 
Wo  and  alas  for  evermore  to  that  man  who  meets  a  just 
and  righteous  God  without  a  Mediator  ! 

Whoever  thou  art  that  readest  these  lines,  I  beseech 
thee,  by  the  mercies  of  God,  by  all  the  regard  and  love 
thou  hast  to  thy  own  soul,  lose  no  time,  but  make  quick 
and  sure  work  of  it.  Get  an  interest  in  this  sacrifice 
quickly  ;  what  else  will  he  thy  state  when  vast  eternity 
opens  to  swallow  thee  up  1  what  wilt  thou  do,  when 
thine  heart-strings  are  breaking  1  Oh,  what  a  fearful 
shriek  will  thy  conscience  utter  when  thou  art  pre¬ 
sented  before  the  dreadful.  God,  and  no  Christ  to  screen 
thee  from  his  indignation !  Happy  is  that  man  who  can 
say  in  a  dying  hour,  as  William  Lyford  did,  who  being 
desired,  a  little  before  his  dissolution,  to  give  his  friends 
a  little  taste  of  his  present  hopes,  and  the  grounds  of 
them,  cheerfully  answered,  I  will  let  you  know  how  it 
is  with  me  :  then  stretching  forth  his  hand,  said,  "Here 
is  the  grave,  the  wrath  of  God,  and  devouring  flame, 
the  just  punishment  of  sin,  on  the  one  side  ;  and  here 
am  I,  a  poor  sinful  soul,  on  the  other  side  :  but  this  is 
my  comfort,  the  covenant  of  grace,  which  is  established 
upon  so  many  sure  promises,  hath  saved  all.  There  is 
an  act  of  oblivion  passed  in  heaven :  '  I  will  forgive 
their  iniquities,  and  their  sins  will  I  remember  no  more.’ 
This  is  the  blessed  privilege  of  all  within  the  covenant, 
among  whom  I  am  one.”  Oh,  it  is  sweet  at  all  times, 
especially  at  such  a  time,  to  see  the  reconciled  face  of 
God  through  Jesus  Christ,  and  hear  the  voice  of  peace 
through  the  blood  of  the  cross. 

3.  Hath  Christ  offered  up  himself  a  sacrifice  to  God 
for  us  1  Then  let  us  improve,  in  every  condition,  this 
sacrifice,  and  labor  to  get  our  hearts  duly  affected  with 
such  a  sight  of  it  as  faith  can  give.  Whatever  the  con¬ 
dition  or  complaint  of  any  Christian  is,  a  beholding  the 
Lamb  of  God,  that  taketh  away  the  sin  of  the  world, 


Ch.  12. 


EXCELLENCY  OF  CHRIST’S  OBLATION. 


140 


may  give  him  strong  support  and  sweet  relief.  Do  you 
complain  of  the  hardness  of  your  hearts,  and  want  of 
love  to  Christ  1  behold  him  as  offered  up  to  God  for 
you ;  and  such  a  sight  (if  any  in  the  world  will  do  it) 
will  melt  your  hard  hearts.  "  They  shall  look  upon  me 
whom  they  have  pierced,  and  shall  mourn.”  Zech.  12  :  10 
It  is  reported  of  Johannes  Milius,  that  he  was  never  ob¬ 
served  to  speak  of  Christ  and  his  sufferings  but  his 
eyes  would  drop  tears.  Art  thou  too  little  touched  and 
unaffected  with  the  evil  of  sin  1  Is  it  thy  complaint, 
Christian,  that  thou  canst  not  make  sin  bear  so  hard 
upon  thy  heart  as  thou  wouldst  1  Consider  but  what 
thou  hast  now  read  ;  realize  this  sacrifice  by  faith,  and 
try  what  efficacy  there  is  in  it  to  make  sin  for  ever 
bitter  as  death  to  thy  soul.  Suppose  thine  own  father 
had  been  stabbed  to  the  heart  with  a  certain  knife,  and 
his  blood  were  upon  it,  wouldst  thou  delight  to  see,  or 
endure  to  use  that  knife  any  more  1  Sin  is  the  knife  that 
stabbed  Christ  to  the  heart  ;  this  shed  his  blood.  Surely 
you  can  never  make  light  of  that  which  lay  so  heavy 
upon  the  soul  and  body  of  Jesus  Christ. 

Or  is  your  heart  pressed  down  even  to  despondency, 
under  the  guilt  of  sin,  so  that  you  cry,  How  can  such  a 
sinner  as  I  be  pardoned!  my  sin  is  greater  than  can  be 
forgiven.  "  Behold  the  Lamb  of  God  that  taketh  away 
the  sin  of  the  world.”  Remember  that  no  sin  can  stand 
before  the  efficacy  of  his  blood.”  "  The  blood  of  Jesus 
Christ  cleanseth  from  all  sin.”  1  John,  1:  7.  This  sacri¬ 
fice  makes  full  satisfaction  to  God. 

Are  you  at  any  time  staggering  through  unbelief ; 
filled  with  unbelieving  suspicion  of  the  promises  !  Look 
hither,  and  you  shall  see  them  all  ratified  and  establish¬ 
ed  in  the  blood  of  the  cross,  so  that  hills  and  mountains 
shall  sooner  start  from  their  own  bases  and  foundations, 
than  one  tittle  of  the  promise  fail.  Heb.  6:  17 — 19. 

Do  you  at  any  time  find  your  hearts  fretting,  dis- 


150 


THE  FOUNTAIN  OF  LIFE. 


Ch.  13 


quieted,  and  impatient  under  every  petty  cross  and  trial] 
See  how  quietly  Christ  your  sacrifice  came  to  the  altar, 
how  meekly  and  patiently  he  endured  all  the  wrath  of 
God  and  men  together.  This  will  silence,  convince,  and 
shame  you. 

In  a  word,  here  you  will  see  so  much  of  the  grace  of 
God  in  providing,  and  the  love  of  Christ  in  becoming  a 
sacrifice  for  you  $  God  taking  vengeance  against  sin, 
but  sparing  the  sinner ;  Christ  standing  as  the  body  of 
sin  alone ;  for  "  he  was  made  sin  for  us,  that  we  might 
be  made  the  righteousness  of  God  in  him  that  what¬ 
ever  corruption  burdens,  this,  in  the  believing  applica¬ 
tion,  will  support ;  whatever  grace  is  defective,  this  will 
revive  it. 

Blessed  be  God  for  Jesus  Christ. 


CHAPTER  XIII. 

INTERCESSION  OF  CHRIST. 

THE  SECOND  PART  OF  HIS  PRIESTLY  OFFICE. 

*»  Wherefore  he  is  able  also  to  save  them  to  the  uttermost  that  come 
unto  God  by  him ,  seeing  he  ever  liveth  to  make  intercession  for 
them”  Heb.  7 : 25. 

Having  considered  the  first  part  or  act  of  Christ’s 
priesthood,  consisting  in  his  oblation;  we  come  to  the 
other  branch  of  it,  consisting  in  his  intercession,  which 
is  but  the  virtual  continuation  of  his  offering  once  made 
on  earth. 

This  second  part  or  branch  of  his  priesthood  was  ty¬ 
pified  by  the  high  priest’s  entering  with  the  blood  of 
the  sacrifice  and  sweet  incense  into  the  holy  place  : 
"And  he  shall  take  a  censer  full  of  burning  coals  of  fire 
from  off  the  altar  before  the  Lord,  and  his  hands  full  of 


Ch.  13. 


INTERCESSION  OF  CHRIST. 


151 


sweet  incense  beaten  small,  and  bring  it  within  the  vail : 
and  he  shall  put  the  incense  upon  the  fire  before  the 
Lord,  that  the  cloud  of  the  incense  may  cover  the  mercy- 
seat  that  is  upon  the  testimony,  that  he  die  not  :  and  he 
shall  take  of  the  blood  of  the  bullock,  and  sprinkle  it  ’ 
with  his  finger  upon  the  mercy-seat,”  &c.  Lev.  16  :  12-14. 
Christ’s  offering  himself  on  earth,  answered  to  the  kill¬ 
ing1  of  the  sacrifice  without ;  and  his  entering  into  hea- 
ven,  there  to  intercede,  answered  to  the  priest’s  going 
with  blood  and  his  hands  full  of  incense  within  the 
vail.  So  that  this  is  a  part,  yea,  a  special  part  of  Christ’s 
priesthood $  and  so  necessary  to  it,  that  if  he  had  not 
done  this,  all  his  work  on  earth  had  been  ineffectual ; 
nor  had  he  been  a  priest,  that  is,  a  complete  and  perfect 
priest,  if  he  had  remained  on  earth,  Heb.  8  :  4,  because 
the  very  design  and  end  of  shedding  his  blood  on  earth 
had  been  frustrated,  which  was  to  present  it  before  the 
Lord,  in  heaven.  So  that  this  is  the  perfective  part  of 
the  priesthood :  he  acted  the  first  part  on  earth,  in  a 
state  of  deep  abasement,  in  the  form  of  a  servant ;  but 
he  acts  this  in  glory,  whereto  he  is  taken  up,  that  he 
may  fulfil  his  design  in  dying,  and  give  the  work  of  our 
salvation  its  last  completing  act.  So  much  is  contained 
in  this  scripture,  which  tells  us,  that  by  reason  hereof 
he  "  is  able  to  save  to  the  uttermost.” 

These  words  contain  an  encouragement  to  believers 
to  come  to  God  by  faith,  drawn  from  the  intercession 
of  Christ  in  heaven  for  them.  In  which  notice, 

1.  The  character  of  the  persons  here  encouraged, 
who  are  described  as  going  to  God  by  faith,  conscious 
of  great  unworthiness  in  themselves. 

2.  The  encouragement  to  such  believers,  drawn  from 
the  ability  of  Jesus*  Christ,  in  whose  name  they  go  to 
the  Father,  to  save  them  "  to  the  uttermost that  is, 
fully,  perfectly,  completely  ;  for  so  this  emphatical  word, 
us  to  vdLVTtKic,  signifies. 


152 


THE  FOUNTAIN  OF  LIFE. 


Ch.  13. 


3.  The  ground  or  reason  of  this  his  ability  to  save : 
"  Seeing  he  ever  liveth  to  make  intercession  that  is, 
he  hath  not  only  offered  up  his  blood  to  God  upon  the 
cross,  as  a  full  price  to  purchase  pardon  and  grace  for 
believers ;  but  lives  in  heaven,  and  that  for  ever,  to  ap¬ 
ply  unto  us,  in  the  way  of  intercession,  all  the  fruits, 
blessings,  and  benefits  that  this  precious  blood  hath 
procured.  Hence,  among  other  instructions,  we  learn 
that 

Jesus  our  High  Priest  lives  for  ever ,  in  the  capacity  of 
a  potent  Intercessor  in  heaven ,  for  believers. 

Here  we  will  inquire,  what  it  is  for  Christ  to  be  an 
Intercessor  ;  by  what  acts  he  performs  that  work  in  hea¬ 
ven  ;  and  in  what  consists  the  potency  and  prevalency 
of  his  intercession. 

1.  What  it  is  for  Christ  to  be  an  intercessor  for  us. 
To  intercede,  in  general,  is  to  go  between  two  parties, 
to  entreat,  argue,  and  plead  with  one  for  the  other. 
There  is  the  intercession  whereby  one  Christian  prays 
and  pleads  with  God  foT  another,  1  Tim.  2:1;  and  that 
whereby  Christ,  as  an  act  of  office,  presents  himself  be¬ 
fore  God  to  plead  for  us.  Between  these  two  is  this 
difference,  that  the  former  is  performed  not  in  our  own, 
but  in  another’s  name  ;  we  can  tender  no  request  to  God 
immediately,  or  for  our  own  sake,  either  for  ourselves 
or  for  others:  "Whatsoever  ye  shall  ask  the  Father  in 
my  name,  he  will  give  it  you.”  John,  16  :  23.  But  the 
latter,  which  is  peculiar  to  Christ,  is  an  intercession  with 
God  for  us,  in  his  own  name,  on  account  of  his  own 
merit.  The  one  is  a  private  act  of  charity,  the  other  a 
public  act  of  office  ;  and  so  he  is  our  Advocate  or  court 
Friend,  as  Satan  is  our  accuser  or  court  adversary.  Sa¬ 
tan  is  o  civrtS'iH.oe,  one  that  charges  lis  before  God,  1  Pet. 
5  :  8,  and  continually  endeavors  to  make  breaches  be¬ 
tween  us  and  God.  Christ  is  o  7rct^a.K\»ra;,  our  Advocate, 
that  pleads  for  us,  and  continues  peace  and  friendship 


Ch.  13. 


INTERCESSION  OF  CHRIST. 


153 


between  us  and  God  j  "  If  any  man  sin,  we  have  an  ad¬ 
vocate  with  the  Father,  Jesus  Christ  the  righteous.” 
1  John,  2 :  1. 

Thus  to  make  intercession  is  the  peculiar  and  incom¬ 
municable  prerogative  of  Jesus  Christ;  none  but  he  can 
go  in  his  own  name  to  God.  And  in  this  sense  we  may 
understand  the  passage,  "  Then  said  the  Lord  unto  me, 
This  gate  shall  be  shut,  it  shall  not  be  opened,  and  no 
man  shall  enter  in  by  it,  because  the  Lord  the  God  of 
Israel  hath  entered  in  by  it,  therefore  it  shall  be  shut. 
It  is  for  the  prince,  the  prince  he  shall  sit  in  it,  to  eat 
bread  before  the  Lord,”  &c.  Ezek.  44  :  2,  3.  The  great 
broad  gate,  called  here  the  prince’s  gate,  signifies  the 
abundant  and  direct  entrance  of  Christ  into  heaven  by 
his  own  merits,  and  in  his  own  name  ;  this,  saith  the 
Lord,  shall  be  shut,  no  man  shall  enter  in  by  it ;  all 
other  men  must  come  thither,  as  it  were,  by  side  doors, 
which  looked  all  towards  the  altar,  namely,  by  virtue  of 
the  Mediator,  and  through  the  benefit  of  his  death,  im¬ 
puted  to  them. 

And  yet,  though  God  hath  for  ever  shut  up  and  barred 
this  way  to  all  the  children  of  men.  telling  us  that  no 
man  shall  ever  have  access  to  him  in  his  own  name,  as 
Christ  the  Prince  had ;  how  do  some,  notwithstanding, 
strive  to  force  open  the  Prince’s  gate  I  They  do  so, 
who  found  the  intercession  of  saints  upon  their  own 
works  and  merits,  thereby  robbing  Christ  of  his  peculiar 
glory  ;  but  all  that  so  approach  God,  approach  a  con¬ 
suming  fire  ;  Christ  only,  in  the  virtue  of  his  own  blood, 
thus  comes  before  him,  to  make  intercession  for  us. 

II.  We  will  inquire  wherein  the  intercession  of  Christ 
in  heaven  consists ,  or  by  what  acts  he  performs  his  glo¬ 
rious  office  there.  And  the  Scriptures  place  it  in  three 
things  : 

1.  In  his  presenting  himself  before  the  Lord  in  our 

names ,  and  upon  our  account.  So  we  read,  Heb.  9  :  24, 

7* 


154 


THE  FOUNTAIN  OF  LIFE. 


Ch.  13. 


"  Christ  is  entered  into  heaven  itself,  now  to  appear  in 
the  presence  of  God  for  us.”  The  apostle  manifestly 
alludes  to  the  high  priest’s  appearing  in  the  holy  of 
holies,  which  was  the  figure  of  heaven,  presenting  to 
the  Lord  the  names  of  the  twelve  tribes  of  Israel,  which 
were  on  his  breast  and  shoulders,  Exod.  28  :  9,  12,  28, 
29.  To  which  the  church  is  supposed  to  allifde  in  that 
request,  Set  me  as  a  seal  upon  thine  heart,  as  a  seal 
upon  thine  arm.”  Cant.  8  :  6.  Now  the  very  sight  of 
Christ  our  High  Priest  in  heaven  prevails  exceedingly 
with  God,  and  turns  away  his  displeasure  from  us.  As 
when  God  looks  upon  the  rainbow,  which  is  the  sign  of 
the  covenant,  he  remembers  the  earth  in  mercy :  so 
when  he  looks  on  Christ,  he  remembers  us  upon  his 
account. 

2.  Christ  performs  his  intercession-work  in  heaven, 
not  only  by  appearing  in  the  presence  of  God,  but  also 
by  presenting  his  blood  and  all  his  sufferings  to  God,  as 
a  moving  plea  on  our  account.  Whether  he  makes  any 
proper  oral  intercession  there,  as  he  did  on  earth,  is  not 
so  clear.  But  sure  I  am,  an  interceding  voice  is  by  a 
usual  prosopopeia  (or  figure)  attributed  to  his  blood; 
which  in  Heb.  12 :  24,  is  said  "  to  speak  better  things 
than  that  of  Abel.”  Now  Abel’s  blood,  and  so  Christ’s, 
do  cry  unto  God,  as  the  hire  of  the  laborers  unjustly  de¬ 
tained,  James,  5  :  4 ;  or  as  the  whole  creation,  which  is  in 
bondage  through  our  sins,  is  said  to  cry  and  groan  in 
the  ears  of  the  Lord,  Rom.  8 :  22,  not  vocally,  but  effi¬ 
caciously.  A  rare  illustration  of  this  efficacious  inter¬ 
cession  of  Christ  in  heaven,  we  have  in  the  story  of 
Amintas,  who  appeared  as  an  advocate  for  his  brother 
iEchylus,  who  was  accused,  and  likely  to  be  condemned 
to  die.  Amintas,  having  performed  great  services,  and 
merited  highly  of  the  commonwealth,  in  whose  service 
one  of  his  hands  was  cut  off  in  the  field,  came  into  the 
court  in  his  brother’s  behalf,  and  said  nothing,  but  only 


Ch.  13. 


INTERCESSION  OF  CHRIST. 


10b 


lifted  up  the  stump  of  his  arm,  the  sight  of  which  so 
moved  them,  that,  without  a  word  said,  they  freed  his 
brother  immediately.  Thus  in  Rev.  5  :  6,  Christ  is  re¬ 
presented  as  standing  between  God  and  us:  "  I  beheld, 
and,  lo,  in  the  midst  of  the  throne  and  of  the  four  beasts, 
and  in  the  midst  of  the  elders,  stood  a  Lamb  as  it  had 
been  slain  $”  that  is,  bearing  in  his  glorified  body  the 
marks  of  death  and  sacrifice.  The  wounds  he  received 
for  our  sins  on  earth,  are,  as  it  were,  still  fresh  bleeding 
in  heaven :  a  moving  and  prevailing  argument  with  the 
Father,  to  give  us  the  mercies  for  which  he  pleads. 

3.  And  he  presents  the  prayers  of  his  saints  to  God, 
with  his  merits ;  and  desires  that  they  may  for  his  sake 
he  granted.  He  causes  a  cloud  of  incense  to  ascend  be¬ 
fore  God  with  them.  Rev.  8  :  3.  All  these  were  excel¬ 
lently  typified  by  the  going  in  of  the  high  priest  before 
the  Lord,  with  the  names  of  the  children  of  Israel  on  his 
breast,  with  the  blood  of  the  sacrifice,  and  his  hands  full 
of  incense,  as  the  apostle  explains  them  in  Heb.  7  and 
Hebrews,  9. 

III.  That  this  intercession  of  Christ  is  most  potent, 
successful,  and  prevalent  with  God,  will  be  evinced 
from  the  qualification  of  this  our  Advocate,  from  his 
great  interest  in  the  Father,  from  the  nature  of  the 
pleas  he  uses  with  God,  and  from  the  relation  and  inte¬ 
rest  believers  have,  both  in  the  Father  to  whom  and  the 
Son  by  whom  this  intercession  is  made. 

1.  Our  Intercessor  in  the  heavens  is  every  way  able 
and  fit  for  the  work  he  is  engaged  in  there.  Whatever 
is  desirable  in  an  advocate,  is  in  him  eminently.  It  is 
necessary  that  he  who  undertakes  to  plead  the  cause, 
of  another,  especially  if  it  be  weighty  and  intricate, 
should  he  wise,  faithful,  tender-hearted,  and  resolved  on 
success.  Our  Advocate  Christ  wants  no  wisdom  to  con¬ 
duct  his  work  ;  he  is  "  the  wisdom  of  God,”  yea,  "  only 
wise.”  Jude,  25.  And  he  is  no  less  faithful  than  wise ; 


156 


THE  FOUNTAIN  OF  LIFE. 


Ch.  13. 


therefore  he  is  called  "  a  faithful  High  Priest  in  things 
pertaining  to  God.”  Heb.  2  :  17.  He  assures  us  we  may 
safely  trust  our  concerns  with  him,  "  In  my  Father’s 
house  are  many  mansions  ;  if  it  were  not  so,  I  would 
have  told  you.”  John,  14  :  2.  As  if  he  had  said,  Do  you 
think  I  could  deceive  you  1  Men  may  deceive  you  ;  your 
own  hearts  may  and  daily  do  deceive  you,  but  so  will 
not  I.  And  for  tender-heartedness,  and  sympathy  with 
your  condition,  there  is  none  like  him:  "For  we  have 
not  an  High  Priest  who  cannot  be  touched  with  the  feel¬ 
ing  of  our  infirmities  5  but  was  in  all  points  tempted  like 
as  we  are,  yet  without  sin.”  Heb.  4  :  15.  That  he  might 
the  better  sympathize  with  us,  he  came  as  near  to  our 
condition  as  the  holiness  of  his  nature  could  permit. 
He  suffered  himself  to  be  in  all  points  tempted  like  as 
we  are,  sin  only  excepted.  And  as  to  his  interest  in  the 
success  of  his  suit,  he  has  really  made  it  his  own  inte¬ 
rest,  for  by  reason  of  our  union  with  him  all  our  wants 
and  troubles  are  his.  Eph.  1  :  23.  Yea,  his  own  glory 
as  Mediator  is  deeply  interested  in  it ;  and  therefore 
we  need  not  doubt  but  he  will  use  all  care  and  diligence 
in  that  work.  But  further, 

2.  Consider  the  great  interest  he  hath  in  the  Father , 
with  whom  he  intercedes.  Christ  is  his  dear  Son.  Col. 
1  :  13.  The  beloved  of  his  soul.  Eph.  1  :  6.  Between 
him  and  the  Father  there  is  a  unity,  not  only  of  nature 
but  of  will  5  and  so  he  always  hears  him.  John,  11  :  42. 
Yea,  he  said  to  his  dear  Son,  "  Ask  of  me,  and  I  will 
give  thee.”  Psa.  2  :  8.  Moreover, 

3.  Consider  the  nature  of  his  intercession,  which  is 
just  and  reasonable,  and  likewise  urgent  and  continual. 
What  he  desires,  it  is  becoming  the  holiness  and  rio-h- 
teousness  of  God  to  grant.  And  so  the  justice  of  God 
not  only  does  not  oppose,  but  furthers  and  pleads  for 
the  granting  and  fulfilling  of  his  requests.  Here  you 
must  remember  that  the  Father  is  under  a  covenant  to 


Ch.  13. 


INTERCESSION  OF  CHRIST. 


157 


do  what  he  asks ;  for  Christ  haying-  fully  performed  the 
work  on  his  part,  the  mercies  he  intercedes  for  are  as 
due  as  the  hire  of  the  laborer  when  the  work  is  faith¬ 
fully  done.  And  as  the  matter  is  just,  so  the  manner 
of  his  intercession  is  urgent  and  continual.  How  im¬ 
portunate  a  suitor  he  is,  may  be  gathered  from  that  spe¬ 
cimen  given  of  his  intercession  in  John,  17 ;  and  for  the 
constancy  of  it,  my  text  tells  us,  "  he  ever  lives  to  make 
intercession.”  And  to  close  all, 

4.  Consider  who  they  are  for  whom  he  makes  inter¬ 
cession:  the  friends  of  God,  the  children  of  God  5  those 
that  the  Father  himself  loves,  and  to  -whom  his  heart  is 
inclined  and  ready  enough  to  grant  the  best  and  greatest 
of  mercies  :  which  is  the  meaning  of  John,  16  :  27, 
r'  The  Father  himself  loveth  you.”  The  first  corner-, 
stone  of  all  these  mercies  was  laid  by  the  Father  him¬ 
self  in  his  own  purposes  of  grace.  He  also  delivered 
his  Son  for  us :  and  ”  how  shall  he  not  with  him  freely 
give  us  all  things  1”  Rom.  8  :  32.  So  then  there  can 
remain  no  doubt  but  that  Christ  is  a  prevalent  and  suc¬ 
cessful  Intercessor  in  heaven. 

Inference  1.  Doth  Christ  live  for  ever  in  heaven  to 
present  his  blood  to  God  in  the  way  of  intercession  for 
believers  1  How  sad  then  is  the  case  of  those  that  have 
no  interest  in  Christ's  blood ;  but  instead  of  pleading  for 
them,  it  cries  to  God  against  them,  as  its  despisers  and 
abusers !  Every  unbeliever  despises  it :  the  apostate 
treads  it  under  foot.  To  be  guilty  of  a  man’s  blood  is 
sad:  hut  to  have  the  blood  of  Jesus  accusing  and 
crying  to  God  against  a  soul,  is  unspeakably  terri¬ 
ble.  Surely  when  he  shall  make  inquisition  for  blood, 
when  the  day  of  his  vengeance  is  come,  he  will  make 
it  appear  by  the  judgments  he  will  execute,  that  this 
is  a  sin  to  be  expiated,  but  vengeance  shall  pursue 
the  sinner  to  the  lowest  hell.  Ah !  what  do  men 
do,  in  rejecting  the  gracious  offer  of  Christ !  Alas  for 


158 


TIIE  FOUNTAIN  OF  LIFE. 


Ch.  13. 


that  man,  against  whom  this  blood  cries  in  heaven ! 

2.  Doth  Christ  live  for  ever  to  make  intercession'! 
Hence  let  believers  draw  relief  and  encouragement 
against  all  the  causes  and  grounds  of  their  fears  and 
troubles  ;  for  surely  this  answers  them  all. 

Let  them  be  encouraged  against  all  their  sinful  infir¬ 
mities  and  lamented  weaknesses.  It  is  confessed  these 
are  sore  evils ;  they  grieve  the  Spirit  of  God,  sadden 
your  own  hearts,  cloud  your  evidences ;  but  having 
such  a  High  Priest  in  heaven,  you  must  never  despair. 
"  My  little  children,  these  things  write  I  unto  you,  that 
you  sin  not :  and  if  any  man  sin,  we  have  an  advocate 
with  the  Father,  Jesus  Christ  the  righteous.”  1  John, 
2:1,2.  Children  when  first  beginning  to  walk  are  apt 
to  stumble  at  every  straw ;  so  are  young  and  unexpe¬ 
rienced  Christians :  but,  though  it  must  be  far  from 
them  to  take  encouragement  so  to  do  from  Christ  and 
his  intercession,  yet  if  by  surprisal  they  do  sin,  let 
them  not  be  utterly  discouraged ;  for  we  have  an  advo¬ 
cate  ;  he  stops  whatever  plea  may  be  brought  in  against 
us  by  the  devil,  or  the  law,  and  answers  all  by  his  satis¬ 
faction  :  he  gets  out  fresh  pardons  for  new  sins.  And 
this  advocate  is  "with  the  Father.”  He  doth  not  say 
with  his  Father,  though  that  had  been  a  singular  sup¬ 
port  in  itself;  nor  yet  with  our  Father,  which  is  a  sweet 
encouragement  singly  considered,  but  with  the  Father , 
which  takes  in  both,  to  make  the  encouragement  full. 
Remember  you  that  are  cast  down  under  the  sense  of 
sin,  that  Jesus,  your  friend  in  the  court  above,  "  is  able 
to  save  to  the  uttermost.”  Which  is,  as  one  calls  it,  a 
reaching  word,  and  extends  itself  so  far  that  thou  canst 
not  look  beyond  it.  "Let  thy  soul  be  set  on  the  highest 
mount  that  any  creature  ever  attained,  and  enlarged  to 
take  into  view  the  most  spacious  prospect  both  of  sin 
and  misery,  and  the  difficulties  of  being  saved,  that  ever 
yet  oppressed  any  poor  humble  soul ;  yea,  join  to  these 


Ch.  13 


INTERCESSION  OF  CHRIST. 


159 


all  the  hinderances  and  objections  that  the  heart  of  man 
can  invent  against  itself  and  salvation  :  lift  up  thine 
eyes,  and  look  to  the  utmost  thou  canst  see — and  Christ, 
by  his  intercession,  is  able  to  save  thee  beyond  the  ho¬ 
rizon  and  largest  compass  of  thy  thoughts,  even  to  the 
utmost.” —  Goodwin’s  Triumph. 

Hence  draw  abundant  encouragement  against  dead¬ 
ness  of  spirit  in  prayer.  Thou  complainest  thy  heart  is 
dead,  wandering,  and  contracted  in  duty :  oh,  but  re¬ 
member  Christ’s  blood  speaks,  when  thou  canst  not  ;  it 
can  plead  for  thee,  when  thou  art  not  able  to  speak  a 
word  for  thyself.  Who  is  this  that  cometh  out  of  the 
wilderness  like  pillars  of  smoke,  perfumed  with  myrrh 
and  frankincense,  with  all  powders  of  the  merchant  1” 
Cant.  3  :  6.  The  prayers  of  Christians  often  go  up  before 
God  sullied  with  their  offensive  corruptions ;  but,  re¬ 
member,  Christ  "  perfumes  them  with  myrrh,”  by  his 
intercession  he  gives  them  a  sweet  perfume. 

Christ’s  intercession  is  a  singular  relief  to  all  that 
come  unto  God  by  him,  against  all  sinful  and  slavish 
fears  from  the  justice  of  God.  Nothing  more  promotes 
the  fear  of  reverence  ;  nothing  more  suppresses  unbe¬ 
lieving  despondence,  and  destroys  the  spirit  of  bondage. 
”  Having  therefore,  brethren,  boldness  to  enter  into  the 
holiest,  by  the  blood  of  Jesus,  by  a  new  and  living  way, 
which  he  hath  consecrated  for  us  through  the  vail,  that 
is  to  say,  his  flesh ;  and  having  a  High  Priest  over  the 
house  of  God,  let  us  draw  near  with  a  true  heart,  in  full 
assurance  of  faith.”  Heb,  10:  19-21. 

The  intercession  of  Christ  gives  admirable  satisfac¬ 
tion  and  encouragement  to  all  that  come  to  God,  against 
the  fears  of  deserting  him  by  apostasy.  This,  my  friends, 
this  is  your  principal  security.  With  this  he  relieved 
Peter.  "  Simon,  (saith  Christ,)  Satan  hath  desired  to 
have  you,  that  he  may  sift  you  as  wheat ;  hut  I  have 
prayed  for  thee,  that  thy  faith  fail  not.”  Luke,  22:31, 


160 


THE  FOUNTAIN  OF  LIFE. 


Ch.  13. 


32.  As  if  lie  had  said,  Satan  will  fan  thee,  not  to  get  out 
thy  chaff,  but  bolt  out  thy  flour  5  his  temptations  are  le¬ 
velled  against  thy  faith ;  but  fear  not,  my  prayer  shall 
break  his  designs,  and  secure  thy  faith  against  all  his 
attempts  upon  it.  Upon  this  powerful  intercession  ol 
Christ,  the  apostle  builds  his  triumph  against  all  that 
threatens  to  bring  him,  or  any  of  the  saints,  again  into 
a  state  of  condemnation.  And  see  how  he  urges  on  that 
triumph,  from  the  resurrection,  and  session  of  Christ  at 
the  Father’s  right  hand;  and  especially  from  the  work 
of  intercession,  which  he  lives  there  to  perform.  "  Who 
is  he  that  condemnethl  It  is  Christ  that  died;  yea,  ra¬ 
ther  that  is  risen  again,  who  is  even  at  the  right  hand 
of  God,  who  also  maketh  intercession  for  us.  Who  shall 
separate  us  from  the  love  of  Christ 1”  Rom.  8  :  34. 

It  gives  sweet  relief  when  we  are  conscious  of  being 
sanctified  but  in  part.  We  want  a  great  deal  of  faith, 
love,  heavenly-mindedness,  mortification,  knowledge. 
We  are  short  and  wanting  in  all.  These  are  deficien¬ 
cies,  or  things  wanting,  as  the  apostle  calls  them. 
1  The  ss.  3  :  10.  Well,  if  grace  be  but  yet  in  its  weak 
beginnings  and  infancy  in  thy  soul,  this  may  encourage 
you,  that  by  reason  of  Christ’s  intercession,  it  shall  live, 
grow,  and  increase  in  thine  heart.  He  is  not  only  the 
author,  but  the  finisher  of  it.  Heb.  12  :  2.  He  is  ever 
begging  new  and  fresh  mercies  for  you  in  heaven ;  and 
will  never  cease  till  all  your  wants  be  supplied.  He 
saves  to  the  uttermost,  to  the  last,  perfective,  complet¬ 
ing:  act  of  salvation. 

3.  Doth  Christ  live  for  ever  to  make  intercession  ? 
Then  let  those  who  reap  on  earth  the  fruits  of  his  work 
in  heaven,  draw  instruction  thence  about  the  following 
duties. 

Do  not  forget  Christ  in  his  exalted  state.  You  see, 
though  he  be  in  glory  above,  at  God’s  right  hand,  and 
enthroned  King,  he  does  not  forget  you  :  he,  like  Joseph, 


Ch.  13. 


INTERCESSION  OF  CHRIST. 


161 


remembers  his  brethren  in  alibis  glory.  But,  alas,  how 
oft  cloth  advancement  make  us  forget  him  !  As  the  Lord 
complains,  Hosea,  13  :  5,  6,  "  I  did  know  thee  in  the  wil¬ 
derness,  in  the  land  of  great  drought :  but  when  they 
came  into  Canaan,  according  to  their  pastures,  so  were 
they  filled  :  they  were  filled,  and  their  heart  was  exalted : 
therefore  have  they  forgotten  me.”  As  if  he  had  said, 
0  my  people,  you  and  I  were  better  acquainted  in  the 
wilderness,  when  you  were  in  a  low  condition,  left  to 
my  immediate  care,  living  by  daily  faith  ;  then  you  gave 
me  many  a  sweet  visit ;  but  now  you  are  filled,  I  hear 
no  more  of  you.  Good  had  it  been  for  some  saints  if 
they  had  never  known  prosperity. 

Let  the  intercession  of  Christ  in  heaven  for  you  en¬ 
courage  you  to  constancy  in  the  good  ways  of  God. 
"  Seeing  then  that  we  have  a  great  High  Priest  that  is 
passed  into  the  heavens,  Jesus  the  Son  of  God,  let  us 
hold  fast  our  profession.”  Heb.  4  :  14.  Here  is  encou¬ 
ragement  to  perseverance  on  a  double  account.  One 
is,  that  Jesus,  our  Head,  is  already  in  heaven ;  and  if 
the  head  be  above  water,  the  body  cannot  drown.  The 
other  is  from  the  work  he  is  there  performing — his 
priesthood  ;  he  is  passed  into  the  heavens,  as  our  great 
High  Priest,  to  intercede,  and  therefore  we  cannot 
miscarry. 

Let  it  encourage  you  to  constancy  in  prayer :  Oh  do 
not  neglect  that  excellent  duty,  seeing  Christ  is  there 
to  present  all  your  petitions  to  God  ;  yea,  to  perfume 
as  well  as  present  them.  So  the  apostle  infers  from 
Christ’s  intercession;  "Let  us  therefore  come  boldly 
unto  the  throne  of  grace,  that  we  may  obtain  mercy, 
and  find  grace  to  help  in  time  of  need.”  Heb.  4  :  16. 

Hence  be  encouraged  to  plead  for  Christ  on  earth, 
who  continually  pleads  for  you  in  heaven.  If  any  ac¬ 
cuse  you,  he  is  there  to  plead  for  you :  and  if  any  dis¬ 
honor  him  on  earth,  see  that  you  plead  his  interest 


162 


THE  FOUNTAIN  OF  LIFE. 


Ch.  14. 


and  defend  his  honor.  Thus  you  have  heard  what  his 
intercession  is,  and  what  benefits  we  receive  by  it. 
Blessed  be  God  for  Jesus  Christ 


CHAPTER  XIV. 

THE  SATISFACTION  OF  CHRIST. 

THE  FIRST  EFFECT  OF  HIS  PRIESTHOOD. 

w  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being  made  a 

curse  for  us”  Gal.  3  :  13. 

You  have  seen  the  general  nature,  necessity,  and  parts 
of  Christ’s  priesthood,  namely,  oblation  and  intercession. 
Before  you  leave  this  office  it  is  necessary  you  should 
further  take  into  consideration  the  principal  fruits  and  ef¬ 
fects  of  his  priesthood ;  which  are  complete  satisfaction, 
and  the  acquisition  or  purchase  of  an  eternal  inheri¬ 
tance.  The  satisfaction  made  by  his  blood  is  manifest¬ 
ly  contained  in  the  excellent  scripture  before  us,  where¬ 
in  the  apostle  (having  shown  before,  at  verse  10,  that 
whosoever  "  continueth  not  in  all  things  written  in  the 
law,  to  do  them,”  is  "cursed”)  declares  how,  notwith¬ 
standing  the  threats  of  the  law,  a  believer  comes  to  be 
freed  from  its  curse,  by  Christ’s  bearing  that  curse  for 
him,  and  so  satisfying  God’s  justice,  and  discharging 
the  believer  from  all  obligations  to  punishment. 

More  particularly,  in  these  words  you  have  the  be¬ 
liever’s  discharge  from  the  curse  of  the  law,  and  the 
way  and  manner  thereof  displayed. 

1  The  believer’s  discharge  ;  "  Christ  hath  redeemed 
us  from  the  curse  of  the  law.”  The  law  of  God  hath 
three  parts — commands,  promises,  and  threatenings  or 
curses.  The  curse  of  the  law  is  its  condemning  sen¬ 
tence,  whereby  a  sinner  is  bound  over  to  death,  even 


Ch.  14. 


Christ’s  satisfaction  to  law. 


163 


the  death  of  soul  and  body.  The  chain,  by  which  it 
binds  him,  is  the  guilt  of  sin  ;  and  from  which  none  can 
loose  the  soul  but  Christ.  This  curse  of  the  law  is  the 
most  dreadful  thing  imaginable  $  it  strikes  at  the  life  of 
a  sinner,  yea,  his  best  life,  the  eternal  life  of  the  soul: 
and  when  it  hath  condemned,  it  is  inexorable,  no  cries 
nor  tears,  no  reformation  nor  repentance  can  loose  the 
guilty  sinner,  for  it  requires  that  which  no  mere  crea¬ 
ture  can  give,  even  an  infinite  satisfaction.  Now  from 
this  curse  Christ  frees  the  believer  ;  that  is,  he  dissolves 
the  obligation  to  punishment,  cancels  the  hand-writing, 
looses  all  the  bonds  and  chains  of  guilt,  so  that  the  curse 
of  the  law  hath  nothing  to  do  with  him  for  ever. 

2.  We  have  here  the  way  and  manner  by  which  this 
is  done  ;  and  that  is  by  a  full  price  paid,  and  paid  in  the 
room  of  the  sinner,  making  a  complete  and  full  satisfac¬ 
tion.  He  pays  a  full  price,  every  way  adequate  and  pro¬ 
portionable  to  the  wrong.  So  much  this  word,  i^ycpAa-tv, 
which  we  translate  redeemed ,  imports ;  he  hath  bought 
us  out,  or  fully  bought  us  ;  that  is,  by  a  full  price.  And 
as  the  price  or  ransom  paid  was  full,  perfect,  and  suffi¬ 
cient  in  itself ;  so  it  was  paid  in  our  room,  and  upon  our 
account:  so  saith  the  text,  "Being  made  a  curse  for 
us the  meaning  is  not,  that  Christ  was  made  the  very 
curse  itself,  changed  into  a  curse ;  anymore  than  when 
the  Word  is  said  to  be  made  flesh,  the  Divine  nature 
was  converted  into  flesh.  The  Divine  nature  assumed 
or  took  flesh ;  and  so  Christ  took  the  curse  upon  him¬ 
self  ;  therefore  it  is  said,  "  He  was  made  sin  for  us,  who 
knew  no  sin,”  2  Cor.  5:21,  that  is,  our  sin  was  imputed 
to  our  Surety,  and  laid  upon  him  for  satisfaction.  And 
so  this  word  [for]  implies  a  substitution  of  one  in 
the  place  and  stead  of  another.  Now  the  price  being 
full,  and  paid  in  lieu  of  our  sins,  and  thereupon  we  fully 
redeemed  or  delivered  from  the  curse,  it  follows,  as  a 
fair  and  just  deduction,  that, 


164 


THE  FOUNTAIN  OF  LIFE. 


Ch.  14. 


The  death  of  Christ  hath  made  a  full  satisfaction  to  God 
for  all  the  sins  of  believers. 

"  He  was  oppressed,  and  he  was  afflicted,”  saith  the 
prophet,  Isa.  53  :  7 ;  or  the  words  might  be  fitly  ren¬ 
dered,  it  was  exacted,  and  answered.  So  Col.  1  :  14, 
T  In  whom  we  have  redemption  through  his  blood,  even 
the  forgiveness  of  sin.”  Here  we  have  the  benefit,  name¬ 
ly  redemption,  interpreted  by  the  phrase,  "  even  the  for¬ 
giveness  of  sins  and  we  have  also  the  matchless  price 
that  was  laid  down  to  purchase  it,  the  blood  of  Christ. 
So  again,  "  By  his  own  blood  he  entered  once  into  the 
holy  place,  having  obtained  eternal  redemption  for  us.” 
Heb.  9  :  12.  Here  is  eternal  redemption,  the  mercy  pur¬ 
chased  :  his  own  blood  the  price  that  procured  it. 

Now  as  this  doctrine  of  Christ’s  satisfaction  is  so 
necessary,  weighty,  and  comfortable  in  itself,  and  yet  so 
much  opposed  and  obscured  by  enemies  of  the  truth,  I 
shall  show  the  nature  of  Christ’s  satisfaction,  or  what  it 
is ;  then  establish  the  truth  of  it,  and  prove  that  he 
made  full  satisfaction  to  God  for  our  sins ;  and  then 
apply  it. 

I.  What  is  the  satisfaction  of  Christ ,  and  what  doth  it 
imply  1  I  answer,  satisfaction  is  the  act  of  Christ,  God- 
man,  presenting  himself  as  our  surety,  in  obedience  to 
God  and  love  to  us,  to  do  and  to  suffer  all  that  the  law 
required  of  us  :  thereby  freeing  us  from  the  wrath  and 
curse  due  to  us  for  sins. 

1.  It  is  the  act  of  God-man  ;  no  other  was  capable  of 
giving  satisfaction  for  an  infinite  wrong  done  to  God. 
But  by  reason  of  the  union  of  the  two  natures  in  his 
wonderful  person,  he  could  do  it,  and  hath  done  it  for 
us.  The  human  nature  supplied  what  was  necessary  in 
its  kind ;  it  gave  the  matter  of  the  sacrifice  :  the  Divine 
nature  stamped  the  dignity  and  value  upon  it,  which 
made  it  an  adequate  compensation  :  so  that  it  was  the 
act  of  God-man ;  yet  so  that  each  nature  retained  its 


Cb.  14.  Christ’s  satisfaction  to  law.  165 

own  properties,  notwithstanding  their  joint  influence  in 
producing  the  effect.  If  the  angels  in  heaven  had  laid 
down  their  lives,  or  if  the  blood  of  all  the  men  in  the 
world  had  been  shed  by  justice,  this  could  never  have 
satisfied:  the  worth  and  value  of  this  sacrifice  would 
still  have  been  wanting.  It  was  God  that  redeemed  the 
church  "  with  his  own  blood.”  Acts,  20  :  28.  If  God 
redeem  with  his  own  blood,  he  redeems  as  God-man, 
without  any  dispute. 

2.  If  he  satisfy  God  for  us,  he  must  present  himself 
before  God,  as  our  surety ,  in  our  stead ,  as  well  as  for  our 
good ;  else  his  obedience  had  availed  nothing  for  us  ; 
to  this  end  he  was  "  made  under  the  law,”  Gal.  4  :  4, 
came  under  the  same  obligation  with  us,  and  that  as  a 
surety,  for  so  he  is  called.  Heb.  7 :  22.  Indeed  his  obe¬ 
dience  and  sufferings  could  be  exacted  from  him  upon 
no  other  account.  It  was  not  for  any  thing  he  had  done 
that  he  became  a  curse.  It  was  prophesied  of  him, 
"The  Messiah  shall  be  cut  off,  but  not  for  himself,” 
Daniel,  9  :  26  ;  and  being  dead,  the  Scriptures  plainly 
assert  it  was  for  our  sins,  and  upon  our  account :  so 
"  Christ  died  for  our  sins,  according  to  the  Scriptures.” 
1  Cor.  15  :  3. 

And  it  is  well  observed  by  divines,  who  vindicate  the 
vicariousness  and  substitution  of  Christ  in  his  suffer¬ 
ings,  that  all  those  Greek  particles  which  we  translate 
/or,  when  applied  to  the  sufferings  of  Christ,  imply  the 
meritorious,  deserving,  procuring  cause  of  those  suf¬ 
ferings.  So  you  find,  "  He  offered  one  sacrifice,  virtg 
et/LletfTlCOVy  for  sins.”  Heb.  10 :  12.  "  Christ  once  suffered, 
mgt,  for  sins.”  1  Peter,  3  :  18.  "  He  was  d  livered,  * fm, 
for  our  offences.”  Rom.  4  : 25.  "  He  gave  his  life  a  ran¬ 
som,  ctrri,  for  many.”  Matt.  20  :  28.  And  some  confi¬ 
dently  affirm  that  this  last  particle  is  never  used  in  any 
other  sense  in  the  whole  book  of  God ;  as  "  an  eye  for 
an  eye,  a  tooth  for  a  tooth,”  that  is,  one  in  lieu  of 


iGG 


THE  FOUNTAIN  OF  LIFE. 


Ch.  14. 


another-  And  indeed,  this  very  consideration  is  that 
which  supports  the  doctrine  of  the  imputation  of  our 
sins  to  Christ,  and  of  Christ’s  righteousness  to  us.  Rom. 
5  :  19.  For  how  could  our  sins  be  laid  on  him,  but  as  he 
stood  in  our  stead]  or  his  righteousness  be  imputed  to 
us,  but  as  he  was  our  surety,  performing  it  in  our  place  1 
So  that  to  deny  Christ’s  sufferings  in  our  stead,  is  to 
lose  the  corner-stone  of  our  justification,  and  overthrow 
the  very  pillar  which  supports  our  faith,  comfort,  and 
salvation.  Indeed  if  this  had  not  been,  he  would  have 
been  the  righteous  Lord,  but  not  "  the  Lord  our  right¬ 
eousness,”  as  he  is  styled,  Jer.  33  :  16.  So  that  it  were 
but  a  vain  distinction,  to  say  it  was  for  our  good,  but 
not  in  our  stead;  for  had  he  not  been  in  our  stead,  we 
could  not  have  had  the  benefit. 

3.  The  internal  moving  cause  of  Christ’s  satisfaction 
for  us,  was  his  obedience  to  God ,  and  love  to  us.  That  it 
was  an  act  of  obedience  is  plain  from  Phil.  2 :  8,  "  He 
became  obedient  unto  death,  even  the  death  of  the 
cross.”  Now  obedience  respects  a  command,  and  such 
a  command  Christ  received  to  die  for  us,  as  himself 
tells  us,  "  I  lay  down  my  life  of  myself ;  I  have  power 
to  lay  it  down,  and  power  to  take  it  again:  this  com¬ 
mandment  have  I  received  of  my  Father.”  John,  10  :  18. 
So  that  it  was  an  act  of  obedience  with  respect  to  God, 
and  yet  a  most  free  and  spontaneous  act  with  respect  to 
himself.  And  that  he  was  moved  to  it  out  of  pity  and 
love  to  us,  we  are  assured :  "  Christ  loved  us,  and  gave 
himself  for  us  an  offering  and  a  sacrifice  to  God.”  Eph. 
5  : 2.  Upon  this  Paul  sweetly  reflected,  "  Who  loved 
me  and  gave  himself  for  me.”  Gal.  2  :  20.  As  the  exter¬ 
nal  moving  cause  was  our  misery,  so  the  internal  was 
his  own  love  and  pity  for  us. 

4.  The  matter  of  Christ’s  satisfaction  was  his  active 
and  passive  obedience  to  all  the  law  of  God  required.  I 
know  there  are  some  that  doubt  whether  Christ’s  active 


Cli.  14.  Christ’s  satisfaction  to  law.  1G7 

obedience  has  any  place  here,  and  so  whether  it  be 
imputed  as  any  part  of  our  righteousness.  It  is  confess¬ 
ed  that  Scripture  most  frequently  mentions  his  passive 
obedience  (or  sufferings)  as  that  which  made  the  atone¬ 
ment,  and  procures  our  redemption,  Matthew,  20 : 28, 
and  26  :  28,  Romans,  3  :  24,  25,  and  elsewhere  ;  but  his 
passive  obedience  is  never  mentioned  exclusively,  as 
the  sole  cause,  or  matter  of  satisfaction.  But  in  those 
places  where  it  is  mentioned  by  itself,  it  is  put  for  his 
whole  obedience,  both  active  and  passive,  by  a  usual 
figure  of  speech ;  and  in  other  scriptures  it  is  ascribed 
to  both,  as  Gal.  4  : 4,  5,  he  is  said  "  to  be  made  under 
the  law,  to  redeem  them  that  were  under  the  law.” 
Now  his  being  "  made  under  the  law”  to  this  end,  im¬ 
plies  not  only  his  subjection  to  the  curse  of  the  law,  but 
also  to  its  commands.  So  Rom.  5:  19,  "As  by  one 
man’s  disobedience,  many  were  made  sinners  ,  so  by  the 
obedience  of  one  shall  many  be  made  righteous.”  It 
were  a  manifest  injury  to  this  text  also,  to  limit  it  to  1 
the  passive  obedience  of  Christ.  To  be  short,  this  two¬ 
fold  obedience  of  Christ  stands  opposed  to  a  twofold 
obligation  that  fallen  man  is  under  ;  the  one  to  do  what 
God  requires,  the  other  to  suffer  what  he  has  threat¬ 
ened  for  disobedience.  Suitably  to  this  double  obliga¬ 
tion,  Christ  comes  under  the  commandment  of  the  law, 
to  fulfil  it  actively,  Matt.  3  :  15  ;  and  under  the  maledic¬ 
tion  of  the  law,  to  satisfy  it  passively.  And  whereas  it 
is  objected  by  some,  If  he  fulfilled  the  whole  law  for  us 
by  his  active,  what  need  then  of  his  passive  obedience  1 
We  reply,  great  need  ;  because  both  these  make  up  that 
one,  entire,  and  complete  obedience  by  which  God  is 
satisfied,  and  we  justified.  The  whole  obedience  of 
Christ,  both  active  and  passive,  make  up  one  entire 
perfect  obedience ;  and  therefore  there  is  no  reason 
why  one  particle,  either  of  the  one  or  of  the  other 
should  be  excluded. 


168 


THE  FOUNTAIN  OF  LIFE. 


Ch.  14. 


5.  The  effect  and  fruit  of  this  his  satisfaction,  is  our 
freedom,  ransom,  or  deliverance  from  the  wrath  and  curse 
due  to  us  for  our  sins.  Such  was  the  dignity,  value,  and 
completeness  of  Christ’s  satisfaction,  that  in  strict  jus¬ 
tice  it  merited  our  redemption  and  full  deliverance  ;  not 
only  a  possibility  that  we  might  be  redeemed  and  par¬ 
doned,  but  a  right  whereby  to  be  so.  If  he  be  made  a 
curse  for  us,  we  must  then  be  redeemed  from  the  curse  ; 
so  the  apostle  argues,  "  Whom  God  hath  set  forth  to  be 
a  propitiation  through  faith  in  his  blood,  to  declare  his 
righteousness  for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God ;  to  declare,  I  say,  at 
this  time  his  righteousness :  that  God  might  be  just,  and 
the  justifier  of  him  that  believeth  in  Jesus.”  Rom. 
3  :  25,  26.  Mark  the  design  and  end  of  God  in  exacting 
satisfaction  from  Christ ;  it  was  to  declare  his  righte¬ 
ousness  in  the  remission  of  sin  to  believers  )  and  lest 
we  should  lose  the  emphatical  word,  he  repeats  it,  "  to 
declare,  I  say,  his  righteousness.”  Every  one  can  see  how 
his  mercy  is  declared  in  remission  :  but  he  would  have 
us  take  notice,  that  his  righteousness  and  justice  are 
vindicated  in  the  justification  of  believers.  Oh  how 
comfortable  a  text  is  this !  Doth  Satan  or  conscience 
set  forth  thy  sin  in  all  its  discouraging  circumstances 
and  aggravations  I  God  hath  set  forth  Christ  to  be  a 
propitiation.  Must  justice  be  manifested,  satisfied,  and 
glorified  1  So  it  is  in  the  death  of  Christ,  ten  thousand 
times  more  than  ever  it  could  be  in  thy  damnation. 
Thus  you  have  a  brief  account  of  the  satisfaction  made 
by  Jesus  Christ. 

II.  We  might  repeat  all  that  has  been  said,  to  esta¬ 
blish  the  truth  or  fact  of  Christ’s  satisfaction  ;  proving  its 
reality  ;  that  it  is  not  an  improper,  fictitious  satisfac¬ 
tion,  as  some  have  called  it ;  but  real,  proper,  and  full, 
and  as  such  accepted  of  God.  For  his  blood  is  the 
blood  of  a  Surety,  Heb.  7  :  22,  who  came  under  the 


iAi.  14 


Christ’s  satisfaction  to  law. 


169 


same  obligations  of  the  law  with  us,  Gal.  4  :  4 ;  and 
though  he  had  no  sin  of  his  own,  yet  standing  before 
God  as  our  surety,  the  iniquities  of  us  all  were  laid 
upon  hitn,  Isa.  53  :  6  ;  and  from  him  did  the  Lord  exact 
satisfaction  for  our  sins,  Rom.  8  :  32,  in  the  sufferings 
of  his  soul,  Matt.  27  :  46,  and  his  body,  Acts,  2 :  23  j  and 
with  this  obedience  of  his  Son  he  is  fully  pleased  and 
satisfied,  Eph.  5  :  2,  and  hath  in  token  thereof  raised 
him  from  the  dead,  and  set  him  at  his  own  right  hand, 
Eph.  1  :  20,  and  for  his  righteousness’  sake  acquitted 
and  discharged  believers,  who  shall  never  more  come 
into  condemnation,  Rom.  8  :  1,  34.  All  this  is  plain  in 
Scripture  :  our  faith  in  the  satisfaction  of  Christ  is  not 
built  on  the  wisdom  of  man,  but  the  everlasting  sealed 
truth  of  God ;  yet  such  is  the  perverse  nature  of  man, 
and  the  pride  of  his  heart,  that  whilst  he  should  be  hum¬ 
bly  adoring  the  grace  of  God,  in  providing  such  a  sure¬ 
ty  for  us,  he  is  found  accusing  the  justice  and  diminish¬ 
ing  the  mercy  of  God,  and  raising  all  the  objections 
which  Satan  and  his  own  heart  can  invent,  to  overturn 
that  blessed  foundation  upon  which  God  hath  built  his 
own  honor  and  his  people’s  salvation. 

Inference  1.  If  the  death  of  Christ  was  that  which 
satisfied  God  for  our  sins,  there  is  infinite  evil  in  sin, 
since  it  could  not  be  expiated  but  by  an  infinite  satis¬ 
faction.  Fools  make  a  mock  at  sin,  and  there  are  few 
in  the  world  who  are  duly  sensible  of  its  evil  ;  but  cer¬ 
tainly,  if  God  should  exact  of  thee  the  full  penalty,  thy 
eternal  sufferings  could  not  satisfy  for  the  evil  there  is 
in  one  vain  thought.  You  may  think  it  severe,  that  God 
should  subject  his  creatures  to  everlasting  sufferings  for 
sin,  and  never  be  satisfied  with  them  any  more.  But 
when  you  have  well  considered,  that  the  Being  against 
whom  you  sin  is  the  infinitely  blessed  God,  and  how 
God  dealt  with  the  angels  that  fell,  you  will  change 
your  mind.  Oh  the  depth  of  the  evil  of  sin  !  If  ever 

Fountain.  g 


170  THE  FOUNTAIN  OF  LIFE,  Ch.  14. 

you  wish  to  see  how  great  and  horrid  an  evil  sin  is, 
measure  it  in  your  thoughts,  either  by  the  infinite  holi¬ 
ness  and  excellency  of  God,  who  is  wronged  by  it ;  or 
by  the  infinite  sufferings  of  Christ,  who  died  to  satisfy 
for  it ;  and  then  you  will  have  deeper  apprehensions  of 
its  enormity. 

2.  If  the  death  of  Christ  satisfied  God,  and  thereby 
redeemed  us  from  the  curse  j  then  the  redemption  of 
souls  is  costly ;  souls  are  precious  and  of  great  value 
with  God.  "  Ye  know  that  ye  were  not  redeemed  with 
corruptible  things,  as  silver  and  gold,  from  your  vain 
conversation  received  by  tradition ;  but  with  the  precious 
blood  of  the  Son  of  God,  as  of  a  lamb  without  spot.” 
1  Pet.  1  :  18,  19.  Only  the  blood  of  God  is  an  equivalent 
for  the  redemption  of  souls.  Gold  and  silver  may  re¬ 
deem  from  human,  but  not  from  hellish  bondage.  The 
whole  creation  is  not  a  value  for  the  redemption  of  one 
soul.  Souls  are  very  dear  ;  he  that  paid  for  them  found 
them  so  :  yet  how  cheaply  do  sinners  sell  their  souls ! 
But  you  that  sell  your  souls  cheap,  will  buy  repent¬ 
ance  dear. 

3.  If  Christ’s  death  satisfied  God  for  our  sins,  how 
unparalleled  is  the  love  of  Christ  to  poor  sinners !  It  is 
much  to  pay  a  pecuniary  debt  to  free  another,  but  who 
will  pay  his  own  blood  for  another  I  We  have  a  noted 
instance  of  Zaleucus,  who  decreed,  that  whoever  was 
convicted  of  adultery  should  have  both  his  eyes  put 
out.  But  his  own  son  was  brought  before  him  for  that 
crime  ;  and  the  people  interposing,  made  suit  for  his 
pardon.  At  length  the  father,  partly  overcome  by  their 
importunities,  and  not  unwilling  to  show  what  lawful 
favor  he  might  to  his  son,  first  put  out  one  of  his  own 
eyes,  and  then  one  of  his  son’s  5  thus  showing  himself 
both  a  merciful  father  and  a  just  lawgiver  $  so  temper¬ 
ing  mercy  with  justice,  that  both  the  law  was  satisfied, 
and  his  son  spared.  This  is  written  by  the  historian  as 


Ch.  14. 


ciirist’s  satisfaction  to  law. 


171 


an  instance  of  singular  love  in  his  father,  to  pay  one 
half  of  the  penalty  for  his  son.  But  Christ  did  not  divide 
and  share  the  penalty  with  us,  he  bare  it  all.  Zaleucus 
did  it  for  his  son,  who  was  dear  to  him ;  Christ  did  it 
for  enemies  that  were  fighting  and  rebelling  against 
him :  "  While  we  were  yet  sinners,  Christ  died  for  us  ” 
Rom.  5  :  8. 

4.  If  Christ,  by  dying,  has  made  full  satisfaction,  then 
God  can  consistently  pardon  the  greatest  of  sinners 
that  believe  in  Jesus ;  and  consequently  his  justice  can 
be  no  bar  to  their  justification  and  salvation.  He  is 
"just  to  forgive  us  our  sins.”  1  John,  1  :  9.  What  an  ar¬ 
gument  is  here  for  a  poor  believer  to  plead  with  God! 
Lord,  if  thou  save  me  by  Jesus  Christ,  thy  justice  will 
be  fully  satisfied ;  but  if  thou  damn  me,  and  require  sa¬ 
tisfaction  at  my  hands,  thou  canst  never  receive  it :  I 
can  never  make  payment,  though  I  lie  in  hell  to  eter¬ 
nity.  One  drop  of  his  blood  is  more  worth  than  all  my 
polluted  blood.  Oh  how  satisfying  is  this  to  the  con¬ 
science  of  a  poor  sinner  who  feels  that  the  multitude, 
aggravations,  and  amazing  circumstances  of  his  sins, 
prevent  the  possibility  of  their  being  pardoned !  Can 
such  a  sinner  as  I  be  forgiven  1  Yes,  if  thou  believest  in 
Jesus,  thou  mayest ;  for  in  him  God  can  pardon  the 
greatest  transgressors:  "Let  Israel  hope  in  the  Lord; 
for  with  the  Lord  there  is  mercy,  and  with  him  is  plen¬ 
teous  redemption.”  Psalm  130  :  7.  ' 

5.  If  Christ  has  made  such  full  satisfaction,  how  much 
is  it  the  concern  of  every  soul  to  abandon  all  thoughts 
of  satisfying  God  for  his  own  sins,  and  betake  himself  to 
the  blood  of  Christ ,  the  ransomer,  by  faith,  that  in  that 
blood  they  may  be  pardoned  1  It  would  grieve  one’s 
heart  to  see  how  many  poor  creatures  are  drudging  and 
toiling  at  a  task  of  repentance,  and  revenge  upon  them¬ 
selves,  and  reformation,  and  obedience,  to  satisfy  God 
for  what  they  have  done  against  him  :  and  alas  !  it  can- 


172 


THE  FOUNTAIN  OF  LIFE. 


Ch.  15. 


not  be :  they  do  but  lose  their  labor  ;  could  they  swel¬ 
ter  their  very  hearts  out,  weep  till  they  can  weep  no 
more,  cry  till  their  throats  be  parched,  alas,  they  can 
never  recompense  God  for  one  vain  thought ;  for  such 
is  the  severity  of  the  law,  that  when  it  is  once  offended, 
all  we  can  do  to  make  amends  is  vain  ;  it  will  not  dis¬ 
charge  the  sinner  for  all  the  sorrow  in  the  world.  In¬ 
deed,  if  a  man  be  in  Christ,  sorrow  for  sin  is  something, 
and  renewed  obedience  is  something :  God  looks  upon 
them  favorably,  and  accepts  them  graciously  in  Christ : 
but  out  of  him  they  avail  no  more  than  the  entreaties  and 
cries  of  a  condemned  malefactor  to  reverse  the  legal 
sentence  of  the  judge.  Reader,  be  convinced  that  one 
act  of  faith  in  the  Lord  Jesus  pleases  God  more  than 
all  thy  strivings  to  meet  the  claims  of  his  law,  through 
thy  whole  life,  can  do. 

r 


CHAPTER  XV. 

THE  INHERITANCE  PURCHASED  BY  THE  OBLATION  OF  CHRIST. 

THE  SECOND  EFFECT  OF  HIS  PRIESTHOOD. 

H  But  when  the  fulness  of  time  ivas  come,  God  sent  forth  his  Son , 
made  of  a  woman ,  made  under  the  law,  to  redeem  them  that 
were  under  the  lave,  that  we  might  receive  the  adoption  of  sons.” 
Gal.  4  :  4,  5. 

The  payment  of  our  debt,  expressed  by  our  redemp¬ 
tion,  or  buying  us  out  from  the  obligation  and  curse  of 
the  law,  was  considered  in  the  last  discourse. 

The  purchase  of  an  inheritance  for  the  redeemed,  ex¬ 
pressed  here  by  their  ”  receiving  the  adoption  of  sons,” 
is  our  present  subject.  Adoption,  according  to  the  civil 
law,  has  been  defined  as  "  a  lawful  act,  an  imitation  of 
nature,  invented  for  the  comfort  of  them  that  have  no 
children  of  their  own.”  ”  Divine  adoption  is  that  spe* 


Ch.  15 


THE  INHERITANCE  PURCHASED. 


173 


cial  benefit  whereby  God,  for  Christ’s  sake,  accepteth 
us  as  sons,  and  makes  us  heirs  of  eternal  life  with  him.” 

Between  this  civil  and  sacred  adoption  there  is  a  two¬ 
fold  agreement,  and  disagreement.  They  agree  in  this, 
that  both  flow  from  the  pleasure  and  good-will  of  him 
'who  adopts  ;  and  in  this,  that  both  confer  a  right  to  pri¬ 
vileges  which  we  have  not  by  nature  :  but  in  this  they 
differ,  one  is  an  act  imitating  nature,  the  other  trans¬ 
cends  nature  ;  the  one  was  found  out  for  the  comfort 
of  them  that  had  no  children  ;  the  other  for  the  comfort 
of  them  that  had  no  father.  This  divine  adoption  is, 
in  Scripture,  either  taken  properly  for  that  act  or  sen¬ 
tence  of  God  by  which  we  are  made  sons,  or  for  the 
privileges  with  which  the  adopted  are  invested :  and  so 
it  is  used  Rom.  8 :  23,  and  in  the  passage  now  before 
us.  We  lost  our  inheritance  by  the  fall  of  Adam;  we 
receive  it,  as  the  text  speaks,  by  the  death  of  Christ, 
which  restores  it  again  to  us  by  a  new  and  better  title. 
The  doctrine  hence  is,  that 

The  death  of  Jesus  Christ  has  not  only  satisfied  for  our 
debts ,  but  purchased  a  rich  inheritance  for  the  chil¬ 
dren  of  God. 

"For  this  end  he  is  the  Mediator  of  the  new  testa¬ 
ment,  that,  by  means  of  death,  for  the  redemption  of 
the  transgressions  that  were  under  the  first  testament, 
they  which  are  called  might  receive  the  promise  of  the 
eternal  inheritance.”  Heb.  9  :  15. 

We  will  here  see  what  Christ  paid;  what  he  pur¬ 
chased  ;  and  for  whom. 

I.  What  Christ  paid.  Divines  comprise  the  virtue  and 
fruits  of  the  priesthood  of  Christ  in  these  two  things, 
Solutio  debiti ,  et  acquisiiio  hcereditatis,  payment  and  pm- 
chase.  Accordingly  the  obedience  of  Christ  has  a  double 
relation,  the  relation  of  a  legal  righteousness,  and  of  a 
merit  over  and  beyond  the  law. 

Here  divines  rightly  distinguish  between  the  sub- 


174 


THE  FOUNTAIN  OF  LIFE. 


Ch.  15. 


stance  and  circumstances  of  Christ’s  death  and  obe¬ 
dience.  Christ’s  suffering,  as  to  the  substance  of  it, 
was  no  more  than  what  the  law  required ;  for,  neither 
the  justice  nor  love  of  the  Father  would  permit  that 
Christ  should  suffer  more  than  was  necessary  for  him  to 
bear,  as  our  Surety ;  but,  as  to  the  circumstances,  the 
person  of  the  sufferer,  the  efficacy  of  his  sufferings,  &c. 
it  was  much  more  than  sufficient,  a  merit  above  and  be¬ 
yond  what  the  law  required  ,  for,  though  the  law  re¬ 
quired  the  death  of  the  sinner,  who  is  but  a  poor  con¬ 
temptible  creature,  it  did  not  require  that  one  perfectly 
innocent  should  die  ;  it  did  not  require  that  God  should 
shed  his  blood ;  it  did  not  require  blood  of  such  value 
and  worth  as  Christ’s.  I  say,  the  law  did  not  require 
this,  though  God  was  pleased,  for  the  advancement  and 
manifestation  of  his  justice  and  mercy  in  the  highest, 
to  allow  and  order  this  by  way  of  commutation,  admit¬ 
ting  him  to  be  our  ransomer,  by  dying  for  us.  And,  in¬ 
deed,  it  was  a  most  gracious  relaxation  of  the  law  that 
admitted  such  a  commutation  \  for  hereby  justice  is 
fully  satisfied,  and  yet  we  live  and  are  saved  ;  which, 
before,  was  a  thing  that  could  not  be  imagined.  Yea, 
now  we  are  not  only  redeemed  from  wrath,  by  the  ade¬ 
quate  compensation  made  for  our  sins  by  Christ’s  blood 
and  sufferings  substantially  considered  ;  but  entitled  to 
a  most  glorious  inheritance,  purchased  by  his  blood, 
considered  as  the  blood  of  an  innocent,  as  the  blood  of 
God,  and  therefore  as  most  excellent  and  efficacious 
blood,  above  what  the  law  demanded.  By  this  you  see 
how  rich  a  treasure  lies  in  Christ,  to  bestow  in  a  pur¬ 
chase  for  us,  above  what  he  paid  to  redeem  us ;  even  as 
much  as  his  soul  and  body  were  more  worth  than  ours, 
for  whom  it  was  sacrificed ;  which  is  so  great  a  sum, 
that  all  the  angels  in  heaven,  and  men  on  earth,  can 
never  compute  and  show  us  the  total  of  it.  This  was 
the  inexhaustible  treasure  that  Christ  expended  to  pro- 


Ch.  15. 


'iKE  INHERITANCE  PURCHASED. 


175 


cure  and  purchase  the  fairest  inheritance  for  believers. 
Having  seen  the  treasure  that  purchased,  let  us  next  in¬ 
quire  into  the  inheritance  purchased  by  it. 

II.  This  inheritance  is  so  large  that  it  cannot  be  sur¬ 
veyed  by  creatures ;  nor  can  the  boundaries  and  limits 
thereof  be  described,  for  it  comprehends  all  things  ; 
"  All  is  yours,  and  ye  are  Christ’s,  and  Christ  is  God’s.” 
1  Cor.  3 :  22,  23.  "  He  that  overcometh  shall  inherit 

all  things.”  Rev.  21  :  7.  But  to  be  more  particular, 

1.  All  temporal  good  things  are  purchased  by  Christ. 
"  He  hath  given  us  all  things  richly  to  enjoy.”  1  Tim. 
6  :  17.  Not  that  they  have  the  possession,  but  the  com¬ 
fort  and  benefit  of  all  things  :  others  have  the  sting, 
gall,  wormwood,  baits  and  snares  of  the  creature  ;  saints 
only  have  the  blessing  and  comfort  of  it.  So  that  "  the 
little  that  a  righteous  man  hath,  is  (in  this  among  other 
respects)  better  than  the  treasures  of  many  wicked:” 
which  is  the  true  key  to  open  that  dark  saying  of  the 
apostle,  "  As  having  nothing,  and  yet  possessing  all 
things.”  2  Cor.  6  :  10.  They  only  possess,  others  are 
possessed  by  the  world.  The  saints  "  use  the  world, 
and  enjoy  God”  in  the  use  of  it.  Others  are  deceived, 
defiled,  and  destroyed  by  the  world  5  but  these  are 
refreshed,  and  furthered  by  it. 

2.  All  spiritual  good  things  are  purchased  by  the 
blood  of  Christ  for  them ;  as  justification ,  which  com¬ 
prises  remission  of  sins  and  acceptance  of  our  persons 
by  God:  "Being  justified  freely  by  his  grace,  through 
the  redemption  that  is  in  Christ.”  Rom.  3  :  24.  Sancti - 
fication  is  also  purchased  for  them ;  for  of  God,  he  is 
made  unto  us,  not  only  "  wisdom  and  righteousness,” 
but  "  sanctification”  also.  1  Cor.  1 :  30.  These  two,  our 
justification  and  sanctification,  are  among  the  most  rich 
and  shining  robes  in  the  wardrobe  of  free  grace.  How 
glorious  and  lovely  do  they  render  the  soul  that  wears 
them !  These  are  like  the  bracelets  and  jewels  Isaac 


176 


THE  FOUNTAIN  OF  LIFE. 


Ch.  15. 


sent  to  Rebecca.  Adoption  into  the  family  of  God  is 
purchased  for  us  by  his  blood;  "For  ye  are  all  the 
children  of  God  by  faith  in  Jesus  Christ.”  Gal.  3  :  26. 
Christ,  as  he  is  the  Son,  is  hares  natus ,  "  the  heir  by  na¬ 
ture  as  he  is  Mediator,  he  is  hares  constitutus ,  "  the 
heir  by  appointment,”  appointed  heir  of  all  things.  Heb. 
1 :  2.  By  the  sonship  of  Christ,  we,  being  united  to  him 
by  faith,  become  sons ;  and  if  sons,  then  heirs.  O 
"  what  manner  of  love  is  this,  that  we  should  be  called 
the  sons  of  God !”  1  John,  3:1:  that  a  poor  beggar 
should  be  made  an  heir,  yea,  an  heir  of  God,  and  joint 
heir  with  Christ!  Yea,  that  very  faith,  which  is  the 
bond  of  union,  and  consequently  the  ground  of  all  our 
communion  with  Christ,  is  the  purchase  of  his  blood 
also :  "  To  them  that  have  obtained  like  precious  faith 
with  us,  through  the  righteousness  of  God  and  our  Sa¬ 
viour  Jesus  Christ.”  2  Pet.  1  :  1.  This  most  precious 
grace  is  the  dear  purchase  of  our  Lord  Jesus  Christ ; 
yea,  all  that  peace,  joy,  and  spiritual  comfort,  which  are 
sweet  fruits  of  faith,  are  with  it  purchased  for  us  by 
this  blood.  So  speaks  the  apostle  in  Rom.  5:  1-3.  "Be¬ 
ing  justified  by  faith,  we  have  peace  with  God,  through 
our  Lord  Jesus  Christ.”  Moreover  the  Spirit  himself, 
who  is  the  author,  fountain,  and  spring  of  all  graces  and 
comforts,  is  procured  for  us  by  his  death  and  resurrec¬ 
tion  :  "  Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us ;  for  it  is  written,  Cursed 
is  every  one  that  hangeth  on  a  tree  :  that  the  blessing 
of  Abraham  might  come  upon  the  Gentiles  through 
Jesus  Christ,  that  we  might  receive  the  promise  of  the 
Spirit  through  faith.”  Gal.  3:  13,  14.  That  Spirit  that 
first  sanctified,  and  since  hath  so  often  sealed,  comfort¬ 
ed,  directed,  resolved,  guided,  and  quickened  your  souls, 
had  not  come  to  perform  any  of  these  blessed  offices 
upon  your  hearts,  if  Christ  had  not  died. 

3.  All  eternal  good  things  are  the  purchase  of  his 


Ch.  15. 


THE  INHERITANCE  PURCHASED. 


177 


blood.  Heaven,  and  all  the  glory  thereof,  is  purchased 
for  believers  with  this  price.  Hence  that  glory  is  call¬ 
ed  "  an  inheritance  incorruptible,  undefiled,  and  that 
fadeth  not  away,  reserved  in  heaven  for  you  ;”  to  the 
lively  hope  whereof  you  are  begotten  again  "  by  the 
resurrection  of  Christ  from  the  dead.”  1  Pet.  1 :  3.  Not 
only  present  mercies  are  purchased  for  us,  but  things  to 
come  also,  as  1  Cor.  3  :  22. 

III.  All  this  is  purchased  for  believers:  hence  it  is 
called,  "  the  inheritance  of  the  saints  in  light.”  Col.  1  : 
12.  "  All  is  yours,  for  ye  are  Christ’s  ;”  that  is  the 
tenure,  1  Cor.  3  :  22,  23.  So  Pom.  8  :  30,  "  Whom  he 
did  predestinate,  them  he  also  called  ;  and  whom  he 
called,  them  he  also  justified;  and  whom  he  justified, 
them  he  also  glorified.”  Only  those  that  are  sons,  are 
heirs.  Pom.  8 :  17.  The  unrighteous  shall  not  inherit. 
1  Cor.  6:9.  To  the  "  little  flock”  "it  is  the  Father’s 
good  pleasure  to  give  the  kingdom.”  Luke,  12:32. 

Inference  1.  Hath  Christ  not  only  redeemed  you 
from  wrath,  but  purchased  such  an  eternal  inheritance 
for  you  1  Oh  how  content  should  believers  be  with  the 
allotments  of  providence  in  this  life,  whatever  they  may 
be  !  Content  did  I  say  1  I  speak  too  low ;  they  should 
be  overcome,  ravished,  filled  with  praises  and  thanks¬ 
givings  ;  how  low,  how  poor,  how  afflicted  soever  for 
the  present  they  are.  Oh  let  not  such  a  thing  as  grum¬ 
bling,  repining,  fretting  at  providence,  be  found,  or  once 
named  among  the  expectants  of  this  inheritance  !  Sup¬ 
pose  you  had  taken  a  beggar  from  your  door,  and  adopt¬ 
ed  him  to  be  your  son,  and  made  him  heir  of  a  large 
inheritance,  and  after  this  he  should  contest  and  quar¬ 
rel  with  you  for  a  trifle ;  could  you  bear  it  %  How  to 
bring  the  spirit  of  a  saint  into  contentment  with  a  low 
condition  here,  I  have  laid  down  several  rules  in  an¬ 
other  discourse,  (A  Saint  Indeed)  to  which,  for  the 
present,  I  refer  the  reader. 


178 


THE  FOUNTAIN  OF  LIFE. 


Ch.  15. 


2.  With  what  weaned  affections  should  the  people  of 
God  walk  up  and  down  this  world,  content  to  live,  and 
willing  to  die  !  For  things  present  are  theirs  if  they  live, 
and  things  to  come  are  theirs  if  they  die.  Paul  expresses 
himself  in  a  state  of  holy  indifference  ;  "  What  I  shall 
choose  I  know  not.”  Phil.  1 :  22.  Many  of  them  that  are 
now  in  fruition  of  their  inheritance  above,  had  "  life  in 
patience,  and  death  in  desire,”  while  they  tabernacled 
with  us. 

And  truly  the  wisdom  of  God  is  specially  remarka¬ 
ble,  in  giving  the  new  creature  such  an  even  temper  as 
expressed  2  Thess.  3:5,  "  The  Lord  direct  your  hearts 
into  the  love  of  God  and  patient  waiting  for  Christ.” 
Love  inflames  with  desire,  patience  allays  that  fervor. 
So  that  fervent  desires  (as  one  happily  expresses  it)  are 
allayed  with  meek  submission  ;  mighty  love  with  strong 
patience.  And  had  not  God  united  these  two  princi¬ 
ples  in  the  Christian’s  constitution,  he  had  framed  a 
creature  to  be  a  torment  to  itself,  to  live  upon  the  rack. 

3.  Hence  we  infer  the  impossibility  of  their  salvation 
that  know  not  Christ,  nor  have  interest  in  his  blood. 
There  is  but  one  way  to  glory  for  all  the  world,  "No 
man  cometh  to  the  Father  but  by  me.”  John,  14  :  6. 
"  The  blessing  of  Abraham  ”  comes  on  the  gentiles 
"  through  faith.”  Gal.  3  :  14.  Scripture  asserts  the  im¬ 
possibility  of  being  or  doing  any  thing  that  is  evangeli¬ 
cally  good,  out  of  Christ :  "  Without  me  ye  can  do 
nothing.”  John,  15  :  5.  And,  "  without  faith  it  is  im¬ 
possible  to  please  God.”  Heb.  11:6.  Scripture  every 
where  connects  salvation  with  vocation,  Rom.  S  :  30 ; 
and  vocation  with  the  Gospel.  Rom.  10  :  14.  To  those 
that  plead  for  the  salvation  of  heathen  and  profane 
Christians,  we  may  apply  the  keen  rebuke  of  Bernard, 
that  while  some  labored  to  make  Plato  a  Christian,  he 
feared  they  therein  proved  themselves  to  be  heathens. 

4.  How  greatly  are  we  all  concerned  that  our  title 


Ch.  15. 


THE  INHERITANCE  PURCHASED. 


179 


to  the  heavenly  inheritance  be  clear !  It  is  horrible  to 
see  how  industrious  many  are  for  an  inheritance  on 
earth,  and  how  careless  for  heaven.  By  which  we  may 
plainly  see  how  vilely  the  noble  soul  is  depressed  by 
sin,  and  sunk  down  into  flesh,  minding  only  the  things 
of  the  flesh.  Hear  me,  ye  that  labor  for  the  world,  as 
if  heaven  were  in  it ;  what  will  you  do  when  at  death 
you  shall  look  back  and  see  all  that  for  which  you  have 
spent  your  time  and  strength  shrinking  and  vanishing 
away  from  you  %  When  you  shall  look  forward  and  see 
vast  eternity  opening  to  swallow  you  up  ;  oh  then  what 
would  you  give  for  a  well-grounded  assurance  of  an 
eternal  inheritance ! 

Oh,  therefore,  if  you  have  any  regard  for  your  poor 
soul ;  if  it  be  not  indifferent  to  you  whether  it  be  saved 
or  be  damned,  "  give  all  diligence  to  make  your  calling 
and  election  sure.”  2  Pet.  1 :  10.  u  Work  out  your  own 
salvation  with  fear  and  trembling;  for  it  is  God  that 
worketh  in  you  both  to  will  and  to  do  of  his  own  good 
pleasure.”  Phil.  2 :  12,  13.  Remember  it  is  salvation 
you  work  for,  and  that  is  no  trifle — your  own  salvation. 
It  is  for  thy  own  poor  soul  that  thou  art  striving ;  and 
what  hast  thou  more  % 

Remember  God  now  offers  you  his  help ;  now  the 
Spirit  waits  upon  you ;  but  of  its  continuance  you  have 
no  assurance ;  for  it  is  of  his  own  good  pleasure,  and 
not  at  yours.  To  your  work,  souls,  to  your  work.  Ah, 
strive  as  men  that  know  what  an  inheritance  in  heaven 
is  worth. 

And,  as  for  you  that  have  solid  evidence  that  it  is 
yours ;  oh,  that  with  hands  and  eyes  lifted  up  to  hea¬ 
ven  you  would  adore  that  free  grace  that  hath  entitled 
a  child  of  wrath  to  a  heavenly  inheritance!  Walk  as 
become  heirs  of  God,  and  joint  heirs  with  Christ.  Be 
often  looking  heaven-ward  when  wants  pinch  here.  Oh 
look  to  that  fair  estate  you  have  reserved  in  heaven  for 


180 


THE  FOUNTAIN  OF  LIFE. 


Ch.  16. 


you,  and  say,  I  am  hastening  home  ;  and  when  I  come 
thither,  all  my  wants  shall  be  supplied.  Consider  what 
it  cost  Christ  to  purchase  it  for  thee ;  and  with  a  deep 
sense  of  what  he  hath  done  for  thee,  let  thy  soul  say, 
Blessed  be  God  for  Jesus  Christ. 


CHAPTER  XVI. 

KINGLY  OFFICE  OF  CHRIST,  AS  EXECUTED  SPIRITUALLY  UPOM 
THE  SOULS  OF  THE  REDEEMED. 

“  Casting  down  imaginations ,  and  every  high  thing  that  exaUeth  itself 
against  the  knowledge  of  God ,  and  bringing  into  captivity  every 
thought  to  the  obedience  of  Christ”  2  Cor.  10  :  5. 

We  now  come  to  the  regal  office,  by  which  our  glo- 
rious  Mediator  executes  the  design  of  our  redemption. 
Had  he  not,  as  our  Prophet,  opened  the  wray  of  life  and 
salvation  to  the  children  of  men,  they  could  never  have 
known  it ;  and  if  they  had  clearly  known  it,  yet  except, 
as  their  Priest,  he  had  offered  up  himself  to  obtain  re- 
demption  for  them,  they  could  not  have  been  redeemed 
virtually  by  his  blood ;  and  if  they  had  been  so  redeem¬ 
ed,  yet  had  he  not  lived  in  the  capacity  of  a  King,  to 
apply  this  purchase  of  his  blood  to  them,  they  could 
have  had  no  actual,  personal  benefit  by  his  death  ;  for 
what  he  revealed  as  a  Prophet,  he  purchased  as  a  Priest ; 
and  what  he  so  revealed  and  purchased  as  a  Prophet 
and  Priest,  he  applies  as  a  King  ;  first  subduing  the  souk 
of  his  people  to  his  spiritual  government,  then  ruling 
them  as  his  subjects,  and  ordering  all  things  in  the  king¬ 
dom  of  Providence  for  their  good.  So  that  Christ  has 
a  twofold  kingdom,  the  one  spiritual  and  internal,  by 
.vhich  he  subdues  and  rules  the  hearts  of  his  people  , 


Ch.  16. 


KINGLY  OFFICE  OF  CHRIST. 


181 


the  other  providential  and  external,  whereby  he  guides, 
rules,  and  orders  all  things  in  the  world,  in  a  blessed 
subordination  to  their  eternal  salvation.  I  am  to  speak 
from  this  text  of  his  spiritual  and  internal  kingdom. 

These  words  hold  forth  the  efficacy  of  the  Gospel,  in 
its  plainness  and  simplicity  for  subduing  rebellious  sin¬ 
ners  to  Christ :  in  them  we  have, 

1.  The  oppositions  made  by  sinners  against  the  as¬ 
saults  of  the  Gospel,  namely,  imaginations,  or  reason¬ 
ings,  as  the  word  xo yio-pove,  may  be  fitly  rendered  :  the 
subtleties,  excuses,  subterfuges,  and  arguings  of  fleshly- 
minded  men ;  in  which  they  fortify  and  intrench  them¬ 
selves  against  the  convictions  of  the  word  :  yea,  and 
there  are  not  only  such  carnal  reasonings,  but  many 
proud,  high  conceits,  with  which  poor  creatures  swell, 
and  scorn  to  submit  to  the  abasing,  humble,  self-denying 
way  of  the  Gospel.  These  are  the  fortifications  erected 
against  Christ  by  the  carnal  mind. 

2.  We  have  here  the  conquest  which  the  Gospel  ob¬ 
tains  over  sinners,  thus  fortified  against  it ;  it  casts 
down  and  overthrows  these  strong  holds.  Thus  Christ 
spoils  Satan  of  his  armor  in  which  he  trusted,  by  show¬ 
ing  the  sinner  that  all  this  can  be  no  defence  to  his 
soul  against  the  wrath  of  God.  And  more, 

3.  You  have  here  the  improvement  of  the  victory, 
Christ  not  only  leads  away  these  enemies  spoiled, 
but  brings  them  into  obedience  to  himself,  that  is, 
makes  them,  after  conversion,  subjects  of  his  own 
kingdom,  obedient,  useful,  and  serviceable  to  himself ; 
and  so  is  more  than  a  conqueror.  They  not  only  lay 
down  their  arms,  and  fight  no  more  against  Christ,  hut 
repair  to  his  camp,  and  fight  for  Christ  with  those 
weapons  before  employed  against  him  :  as  it  is  said  of 
Jerome,  Origen,  and  Tertullian,  that  they  came  into 
Canaan  laden  with  Egyptian  gold ;  that  is,  they  came 
into  the  church  full  of  excellent  learning  and  abilities, 


382  THE  FOUNTAIN  OF  LIFE.  Ch.  lb. 

with  which  they  eminently  served  Jesus  Christ.  "  Oh 
blessed  victory,  (says  Meyer,)  where  the  conqueror  and 
conquered  both  triumph  together  !”  And  thus  enemies 
and  rebels  are  subdued,  and  made  subjects  of  the  spi¬ 
ritual  kingdom  of  Christ.  Hence, 

Jesus  Christ  exercises  a  kingly  power  over  the  souls  of 
all  whom  the  Gospel  subdues  to  his  obedience. 

No  sooner  were  the  Colossians  delivered  out  of  the 
power  of  darkness,  than  they  were  translated  into  the 
kingdom  of  Christ,  the  Son.  Col.  1 :  13.  This  kingdom 
of  Christ,  which  is  our  present  subject,  is  the  internal 
spiritual  kingdom,  said  to  be  within  the  saints:  ”  The 
kingdom  of  God  is  within  you.”  Luke,  17  :  20,  21. 
Christ  sits  as  an  enthroned  King  in  the  hearts,  conscien¬ 
ces,  and  affections  of  his  willing  people.  Psalm  110  :  3. 
And  his  kingdom  consists  in  ”  righteousness,  peace,  and 
joy  in  the  Holy  Ghost.”  Rom.  14  :  17. 

In  the  prosecution  of  this  point,  I  will  show  how 
Christ  obtains  the  throne  in  the  hearts  of  men ;  how  he 
rules  in  it  and  by  what  acts  he  exercises  his  kingly  au¬ 
thority  ;  and  what  are  the  privileges  of  those  over 
whom  he  reigns. 

I.  We  will  show  how  Christ  obtains  a  throne  in  the 
hearts  of  men,  and  that  is  by  conquest :  for  though  the 
souls  of  the  redeemed  are  his  by  donation  and  right  of 
redemption,  the  Father  having  given  them  to  him,  and 
he  died  for  them ;  yet  Satan  has  the  first  possession. 
As  it  was  with  Abraham,  to  whom  God  gave  the  land 
of  Canaan  by  promise  and  covenant,  yet  the  Canaanites, 
Perizzites,  and  sons  of  Anak,  had  the  actual  possession 
of  it,  and  Abraham’s  posterity  must  fight  for  it,  and  win 
it  before  they  enjoy  it.  The  house  is  conveyed  to 
Christ  by  him  that  built  it,  but  the  strong  man  armed 
keeps  possession  of  it,  till  a  stronger  than  he  comes  and 
casts  him  out.  Luke,  11  :  20-22.  Christ  must  fight  his 
way  into  the  soul,  though  he  have  a  right  to  enter,  as 


Ch.  16. 


KINGLY  OFFICE  OF  CHRIST. 


183 


into  his  dearly  purchased  possession.  And  so  he  does  ; 
for  when  the  time  of  recovering  them  is  come,  he  sends 
forth  his  armies  to  subdue  them;  as  Psalm  110:3, 
"  Thy  people  shall  be  willing  in  the  day  of  thy  power.” 
The  Hebrew  may  as  fitly  be  rendered,  and  so  is  by 
some,  "  in  the  day  of  thine  armies  when  the  Lord 
Jesus  sent  forth  his  armies  of  prophets,  apostles,  evan¬ 
gelists,  pastors,  teachers,  under  the  conduct  of  his 
Spirit,  armed  with  that  two-edged  sword,  the  word  of 
God,  which  is  sharp  and  powerful.  Heb.  4  :  12.  But  that 
is  not  all :  he  causes  armies  of  convictions  and  spiritual 
troubles  to  begird  and  straiten  them  on  every  side,  so 
that  they  know  not  what  to  do.  These  convictions,  like 
a  shower  of  arrows,  strike  into  their  consciences ; 
"  When  they  heard  this,  they  were  pricked  to  the  heart, 
and  said,  "Men  and  brethren,  what  shall  we  do  1”  Acts, 
2  :  37.  Christ’s  arrows  are  sharp  in  the  hearts  of  his 
enemies,  whereby  the  people  fall  under  him.  Psalm 
45  :  5,  6.  By  these  convictions  he  batters  down  all  their 
vain  hopes,  and  levels  them  with  the  earth.  Now  all 
their  weak  pleas  and  defences,  from  the  general  mercy 
of  God,  the  example  of  others,  &c.  prove  but  as  paper 
walls.  These  shake  their  hearts,  even  to  the  very  foun¬ 
dation,  and  overturn  every  high  thought  that  exalts 
itself  against  the  Lord. 

The  day  in  which  Christ  summons  the  soul  by  such 
messengers  as  these,  is  a  day  of  distress  within ;  yea, 
such  a  day  of  trouble,  that  none  is  like  it.  But  though 
it  be  so,  yet  Satan  hath  so  deeply  intrenched  himself  in 
the  mind  and  will,  that  the  soul  yields  not  at  the  first 
summons,  till  its  provisions  within  are  spent,  and  all  its 
towers  of  pride  and  walls  of  vain  confidence  be  under¬ 
mined  by  the  Gospel,  and  shaken  down  ;  and  then  the 
soul  sees  its  need  of  Christ.  Oh,  now  it  would  be  glad 
of  terms,  any  terms,  if  it  may  but  save  its  life  ;  let 
all  go  as  a  prey  to  the  conqueror.  Now  it  sends  many 


184 


THE  FOUNTAIN  OF  LIFE. 


Ch.  1(5. 


such  messages  as  these  to  Christ,  who  is  come  now  to 
the  very  gates  of  the  soul ;  Mercy,  Lord,  mercy  ;  oh 
were  I  but  assured  thou  wouldst  receive,  spare,  and 
pardon  me,  I  would  open  to  thee  the  next  moment ! 
Thus  the  soul  is  "  shut  up  to  the  faith  of  Christ,” 
Gal.  3  :  23,  reduced  to  the  greatest  strait  and  loss  ;  and 
now  the  merciful  King,  whose  only  design  is  to  conquer 
the  heart,  hangs  forth  the  white  flag  of  mercy  before  the 
soul,  giving  hope  that  it  shall  be  spared,  pitied,  and  par¬ 
doned,  though  so  long  in  rebellion  against  him,  if  yet 
it  will  yield  itself  to  Christ. 

Many  doubts,  fears,  half-resolves,  reasonings  for  and 
against,  there  are  at  the  council-table  of  man’s  own  heart 
at  this  time.  Sometimes  there  is  no  hope  ;  Christ  will 
slay  me,  if  I  go  forth  to  him  ;  and  then  it  trembles.  But 
then,  who  ever  found  him  so  that  tried  him  1  Other 
souls  have  yielded,  and  found  mercy  beyond  all  their 
expectations.  Oh,  but  I  have  been  a  desperate  enemy 
against  him.  Admit  it,  yet  thou  hast  the  word  of  the 
King  for  it  :  "  Let  the  wicked  forsake  his  way,  and  the 
unrighteous  man  his  thoughts ;  and  let  him  turn  to  the 
Lord,  and  he  will  have  mercy  on  him  ;  and  to  our  God, 
for  he  will  abundantly  pardon.”  Isa.  55  :  7.  But  the  time 
of  mercy  is  past,  I  have  stood  out  too  long.  Yet  if  it 
were  so,  how  is  it  that  Christ  has  not  made  short  work, 
and  sunk  me  into  the  flames  of  hell  7  Still  he  waits 
that  he  may  be  gracious,  and  is  exalted  that  he  may  have 
compassion. 

A  thousand  such  debates  arise,  till  at  last,  the  soul 
considering,  if  it  abide  in  rebellion,  it  must  perish ;  if  it 
go  forth  to  Christ,  it  can  but  perish  :  and  being  encou¬ 
raged  by  the  messages  of  grace  sent  into  the  soul  at  this 
time,  such  as  Heb.  7  :  25,  "  Wherefore  he  is  able  to  save 
to  the  uttermost  all  that  come  unto  God  by  him and 
John,  6  :  37,  "  He  that  cometh  to  me,  I  will  in  no  wise 
cast  out  j”  and  Matt.  11  :  28,  ”  Come  unto  me,  all  ye 


Ch.  16. 


KINGLY  OFFICE  OF  CHRIST. 


185 


that  labor,  and  are  heavy  laden,  and  I  will  give  you 
rest ;”  it  is,  at  last,  resolved  to  open  to  Christ.  Now, 
the  will  spontaneously  receives  Christ ;  that  royal  fort 
submits  and  yields  ;  all  the  affections  open  to  him.  Con¬ 
cerning  the  triumphant  entrance  of  Christ  into  the  soul, 
we  may  say,  as  the  psalmist  rhetorically  speaks,  con¬ 
cerning  the  triumphant  entrance  of  Israel  into  Canaan, 
"  The  mountains  skipped  like  rams,  and  the  little  hills  like 
lambs.  What  ailed  thee,  0  thou  sea,  that  thou  fleddest  1 
Thou  Jordan,  that  thou  wast  driven  backl”  Psa.  114  :  5,  6, 
So  here,  in  the  like  rhetorical  triumph,  we  may  say,  the 
mountains  and  hills  skipped  like  rams :  the  fixed  and 
obstinate  will  starts  from  its  own  basis  and  centre ;  the 
rocky  heart  rends  in  twain.  A  poor  soul  comes  into  the 
world,  full  of  ignorance,  pride,  self-love,  desperate  hard¬ 
ness,  and  fixed  resolutions  to  go  on  in  its  way  ;  and,  by  an 
hour’s  discourse,  the  tide  turns,  Jordan  is  driven  back. 
What  ailed  thee,  thou  stout  will,  that  thou  surrenderest 
to  Christ !  thou  hard  heart,  that  thou  relentest,  and  the 
waters  gush  out  1  And  thus  the  soul  is  won  to  Christ  ; 
he  writes  down  his  terms,  and  the  soul  willingly  sub¬ 
scribes  them.  Thus  it  comes  to  Christ  by  free  and  hearty 
submission,  desiring  nothing  more  than  to  live  under  the 
government  of  Christ  for  the  time  to  come. 

II.  Let  us  see  how  Christ  rules  in  the  souls  of  such  as 
submit  to  him.  There  are  six  things  in  which  he  exerts 
his  kingly  authority  over  them. 

1.  He  imposes  anew  law  upon  them,  and  enjoins  the 
strictest  obedience.  The  soul  before  could  endure  no 
restraint;  its  lusts  gave  it  laws.  "  We  ourselves  were 
sometimes  foolish,  disobedient,  serving  divers  lusts  and 
pleasures.”  Tit.  3  :  3.  Whatever  the  flesh  craved,  and 
the  sensual  appetite  longed  after,  it  must  have,  cost  what 
it  would  ;  even  if  damnation  were  the  price  of  it.  Now, 
it  must  not  be  any  longer  "  without  law  to  God ;  but 
under  law  to  Christ.”  These  are  the  articles  of  peace 


186 


THE  FOUNTAIN  OF  LIFE. 


Ch.  16 


which  the  soul  willingly  subscribes  in  the  day  of  its  ad¬ 
mission  to  mercy,  "  Take  my  yoke  upon  you,  and  learn 
of  me.”  Matt.  11  :  29.  This  "  law  of  the  spirit  of  life, 
which  is  in  Christ  Jesus,  makes  them  free  from  the 
law  of  sin  and  death.”  Rom.  8  :  2.  Here  is  much 
strictness,  but  no  bondage;  for  the  law  is  not  only 
written  in  Christ’s  statute-book,  the  Bible,  but  copied 
out  by  his  Spirit  upon  the  hearts  of  his  subjects,  m  cor¬ 
respondent  principles ;  which  makes  obedience  a  plea¬ 
sure,  and  self-denial  easy.  Christ’s  "  yoke  is  easy.” 
"  His  commandments  are  not  grievous.”  1  John,  5  :  3. 
The  soul  that  comes  under  Christ’s  government  must 
receive  law  from  Christ ;  and  under  law  every  thought 
of  the  heart  must  come. 

2.  He  rebukes  and  chastises  souls  for  the  violation  and 
transgression  of  his  law.  That  is  another  act  of  Christ’s 
regal  authority :  "  Whom  he  loves  he  rebukes  and  chas¬ 
tens.”  Heb.  12  :  6,  7.  These  chastisements  of  Christ 
are  either  upon  their  bodies  and  outward  comforts  by 
the  rod  of  providence,  or  upon  their  spirits  and  inward 
comforts.  Sometimes  his  rebukes  are  smart  upon  the 
outward  man.  "For  this  cause  many  are  weak  and 
sickly  among  you,  and  many  sleep.”  1  Cor.  11  :  30. 
They  had  not  that  due  regard  to  his  body  that  became 
them,  and  he  will  make  their  bodies  to  smart  for  it. 
And  he  had  rather  their  flesh  should  smart,  than  their 
souls  should  perish.  Sometimes  he  spares  their  out¬ 
ward,  and  afflicts  their  inner  man,  which  is  a  much 
smarter  rod.  He  withdraws  peace,  and  takes  away  joy 
from  the  spirits  of  his  people.  The  hidings  of  his  face 
are  sore  rebukes.  However,  all  is  for  their  benefit,  not 
their  destruction.  And  it  is  not  the  least  privilege  of 
Christ’s  subjects  to  have  a  seasonable  and  sanctified 
rod  to  restore  them  from  the  ways  of  sin,  Psalm  23 :  3  ; 
while  others  are  suffered  to  go  on  stubbornly  in  the  way 
of  their  own  hearts. 


Ch.  16. 


KINGLY  OFFICE  OF  CHRIST. 


187 


3.  Another  regal  act  of  Christ  is  the  restraining  of 
his  servants  from  iniquity ,  and  withholding  them  from 
those  courses  to  which  their  own  hearts  would  lead 
them  ;  for  even  in  them  there  is  a  spirit  bent  to  back¬ 
sliding  ;  but  the  Lord  in  tenderness  keeps  back  their 
souls  from  iniquity,  and  that  when  they  are  upon 
the  very  brink  of  sin.  "My  feet  were  almost  gone,  my 
steps  had  well  nigh  slipped.”  Psalm  73  :  2.  Then  doth 
the  Lord  prevent  sin,  by  removing  the  occasion  provi¬ 
dentially,  or  by  helping  them  to  resist  the  temptation, 
graciously  assisting  their  spirits  in  the  trial,  so  that  no 
temptation  shall  befal  them,  but  a  way  of  escape  shall 
be  opened,  that  they  may  be  able  to  bear  it.  1  Cor. 
10  :  13.  Thus  his  people  have  frequent  occasion  to 
bless  his  name  for  his  preventing  goodness,  when  they 
are  almost  in  the  midst  of  all  evil.  And  this  I  take  to  be 
the  meaning  of  Gal.  5:16;"  This  I  say,  then,  walk  in  the 
Spirit,  and  ye  shall  not  fulfil  the  lusts  of  the  flesh 
tempted  by  them  you  may  be,  but  fulfil  them  ye  shall 
not ;  my  Spirit  shall  cause  the  temptation  to  die  and 
wither  away  in  the  embryo  of  it,  so  that  it  shall  not 
come  to  a  full  birth. 

4.  He  protects  them  in  his  ways ,  and  suffers  them  not 
to  relapse  from  him  into  a  state  of  sin  and  bondage  to 
Satan  any  more.  Indeed,  Satan  is  restless  in  his  endea¬ 
vors  to  reduce  them  again  to  his  obedience ;  he  never 
leaves  tempting  and  soliciting  for  their  return ;  and 
where  he  finds  a  false  professor  he  prevails  ;  but  Christ 
keeps  his  own,  that  they  depart  not  again.  "  All  that 
thou  hast  given  me,  I  have  kept,  and  none  of  them  is 
lost,  but  the  son  of  perdition.”  John,  17  :  12.  They  are 
"  kept  by  the  mighty  power  of  God,  through  faith  unto 
salvation,”  1  Pet.  1:5;  kept  as  in  a  garrison,  accord¬ 
ing  to  the  import  of  that  word.  None  more  assaulted, 
yet  none  more  safe  than  the  people  of  God.  They  are 
"preserved  in  Christ  Jesus.”  Jude,  1.  It  is  not  their 


188 


THE  FOUNTAIN  OF  LIFE. 


Oh.  16 


own  grace  that  secures  them,  but  Christ’s  care  and 
continual  watchfulness.  This  is  his  covenant  with  them, 
"I  will  put  my  fear  in  their  hearts,  that  they  shall  not 
depart  from  me.”  Jer.  32  : 40.  Thus,  as  a  King,  he  pre¬ 
serves  them. 

5  As  a  King  he  rewards  their  obedience ,  and  encou¬ 
rages  their  sincere  service.  Though  all  they  do  for 
Christ  be  duty,  yet  he  has  united  their  comfort  with 
their  duty.  "  This  I  had,  because  I  kept  thy  precepts.” 
Psalm  119:56.  They  take  this  encouragement  with 
them  to  every  duty,  that  he  whom  they  seek  "is  a 
bountiful  rewarder  of  such  as  diligently  seek  him.” 
Heb.  11:6.  0  what  a  good  Master  do  the  saints  serve ! 
Hear  how  the  King  expostulates  with  his  subjects: 
"  Have  I  been  a  barren  wilderness,  or  a  land  of  darkness 
to  youf”  Jer.  2  :  31.  Have  I  been  such  a  hard  master 
to  you  1  Have  you  any  reason  to  complain  of  my  ser¬ 
vice  %  You  have  not  found  the  ways  or  wages  of  sin 
like  mine. 

6.  He  pacifies  all  inward  troubles ,  and  commands 
peace  when  their  spirits  are  tumultuous.  This  "  peace 
of  God  rules  in  their  hearts.”  Col.  3  :  15.  When  the  tu¬ 
multuous  affections  are  excited  ;  when  anger,  hatred, 
and  revenge  begin  to  rise  in  the  soul,  this  hushes  and 
stills  all.  "  I  will  hearken  (saith  the  church)  what  God 
the  Lord  will  speak,  for  he  will  speak  peace  to  his  peo¬ 
ple,  and  to  his  saints.”  Psalm  85  :  8.  He  that  saith  to 
the  raging  sea,  Be  still,  and  it  obeys  him,  he  only  can 
pacify  the  disquieted  spirit.  These  are  Christ’s  regal 
acts.  And  he  exercises  them  upon  the  souls  of  his 
people,  powerfully,  sweetly,  suitably. 

Powerfully :  whether  he  restrains  from  sin,  or  impels 
to  duty,  he  does  it  with  a  soul- determining  efficacy  ;  for 
"  his  kingdom  is  not  in  word,  but  in  power.”  1  Cor. 
4  :  20.  And  yet, 

He  rules  not  by  compulsion,  but  most  sweetly.  His 


Ch.  16 


KI-N'GLY  OFFICE  OF  CHRIST. 


189 


law  is  a  law  of  love,  written  upon  their  hearts.  The 
church  is  the  Lamb’s  wife.  Rev.  19  :  7.  "A  bruised 
reed  he  shall  not  break,  and  smoking  flax  he  shall  not 
quench.”  Isa.  43  :  3.  ”  I  beseech  you  by  the  meekness 
and  gentleness  of  Christ,”  saith  the  apostle.  2  Corv 
10  :  1.  For  he  delights  in  free,  not  in  forced  obedience. 
He  rules  children,  not  slaves ;  and  so  his  kingly  power 
is  mixed  with  fatherly  love. 

He  rules  them  suitably  to  their  natures  \  ”  I  drew  them 
with  the  cords  of  a  man,  with  bands  of  love,”  Hos.  11:4; 
that  is,  in  a  way  proper  to  convince  their  reason  and 
move  their  affections.  And  thus  his  eternal  kingdom  is 
administered  by  his  Spirit,  who  is  his  vicegerent  in  our 
hearts. 

III.  The  privileges  pertaining  to  all  the  subjects  of 
this  spiritual  kingdom. 

1.  Those  over  whom  Christ  reigns,  are  certainly  and 
fully  set  free  from  the  curse  of  the  law.  ”  If  the  Son  make 
you  free,  then  are  you  free  indeed.”  John,  8  :  36.  I  say 
not,  they  are  free  from  the  law  as  a  rule  of  life  ;  such  a 
freedom  were  no  privilege  :  but  free  from  the  rigorous 
exactions  and  terrible  maledictions  of  it  ;  to  hear  our 
liberty  proclaimed  from  this  bondage,  is  the  joyful  sound 
indeed,  the  most  blessed  voice  that  ever  our  ears  heard. 
And  this  all  that  are  in  Christ  shall  hear :  ”  If  we  be 
led  by  the  Spirit,  we  are  not  under  the  law.”  Gal.  5  :  18. 
”  Blessed  are  the  people  that  hear  ’this  joyful  sound.” 
Psalm,  89  :  15. 

2.  Another  privilege  of  Christ’s  subjects,  is  freedom 
from  the  dominion  of  sin  ;  ”  Sin  shall  not  reign  over 
them  ;  for  they  are  not  under  the  law,  but  under  grace,” 
Rom.  6  :  14.  One  heaven  cannot  bear  two  suns  ;  nor 
one  soul  two  kings :  when  Christ  takes  the  throne,  sin 
quits  it.  It  is  true,  sin  exists  there  still ;  its  defiling  and 
troubling  power  remains  ;  but  its  dominion  is  abolished. 
O  joyful  tidings  !  0  welcome  day  ! 


190 


THE  FOUNTAIN  OF  LIFE. 


Ch.  16 


3.  Another  privilege  of  Christ’s  subjects,  is  protection 
in  all  the  troubles  and  dangers  to  which  their  souls  or 
bodies  are  exposed.  "  This  man  shall  be  the  peace,  when 
the  Assyrian  shall  come  into  our  land,  and  when  he  shall 
tread  in  our  palaces.”  Mic.  5:5.  Kings  owe  protection 
to  their  subjects  :  none  so  able,  so  faithful  in  that  work 
as  Christ ;  all  "  thou  gavest  me  I  have  kept,  and  none 
is  lost.”  John,  17  :  12. 

4.  Another  privilege  of  Christ’s  subjects,  is  a  merciful 
and  tender  bearing  of  their  burdens  and  infirmities. 
They  have  a  meek  and  patient  King;  "Tell  ye  the 
daughter  of  Sion,  thy  King  cometh  unto  thee,  meek.” 
Matt.  21  :  5.  "  Take  my  yoke,  and  learn  of  me,  for  I 
am  meek  and  lowly.”  Matt.  11  :  29.  The  meek  Moses 
could  not  bear  the  provocations  of  the  people,  Numb. 
11:12;  but  Christ  bears  them  all :  "  He  carries  the  lambs 
in  his  arms,  and  gently  leads  those  that  are  with  young.” 
Isa.  40  :  11.  He  can  have  compassion  upon  the  igno¬ 
rant,  and  them  that  are  out  of  the  way. 

5.  Again,  sweet  peace  and  tranquillity  of  soul  is  the 
privilege  of  the  subjects  of  this  kingdom  :  for  this  king¬ 
dom  consists  in  "  peace,  and  joy  in  the  Holy  Ghost.” 
Rom.  14  :  17.  And  till  souls  come  under  his  sceptre, 
they  shall  never  find  peace  :  "  Come  unto  me,”  ye  that 
are  weary,  "  I  will  give  you  rest.”  Yet  do  not  mistake  ; 
I  say  not,  they  have  all  actual  peace,  at  all  times  ;  no, 
they  often  break  that  peace  by  sin ;  but  they  have  the 
root  of  peace,  the  ground-work  and  cause  of  peace.  If 
they  have  not  peace,  yet  they  have  that  which  is  con¬ 
vertible  into  peace  at  any  time.  They  also  are  in  a 
state  of  peace  ;  "  Being  justified  by  faith,  we  have  peace 
with  God.”  Rom.  5  :  10.  This  is  a  feast  every  day,  a 
mercy  which  they  only  can  duly  value  that  are  in  the 
depths  of  trouble  for  sin. 

6.  Everlasting  salvation  is  the  privilege  of  all  over 
whom  Christ  reigns.  Prince  and  Saviour  are  joined  to- 


Ch  16. 


KINGLY  OFFICE ,  OF  CHRIST. 


191 


gether.  Acts,  5  :  31.  He  that  can  say,  "  Thou  shalt  guide 
me  with  thy  counsel,”  may  add,  "and  afterwards  bring 
me  to  glory.”  Psa.  73  :  24.  Indeed,  the  kingdom  of 
grace  doth  but  raise  up  children  for  the  kingdom  of 
glory.  It  in  fact  is  the  kingdom  of  heaven  here  begun  ; 
and  therefore  this,  as  well  as  that,  bears  the  name  of  the 
kingdom  of  heaven.  The  King  is  the  same,  and  the  sub¬ 
jects  the  same.  The  subjects  of  this  are  shortly  to  be 
translated  to  that  kingdom.  Thus  have  I  glanced  at  a  few 
of  the  inestimable  privileges  of  Christ’s  subjects. 

Inference  1.  How  great  is  the  misery  of  those  who 
continue  in  bondage  to  sin  and  Satan ,  and  refuse  the  go¬ 
vernment  of  Christ !  Satan  writes  his  laws  in  the  blood 
of  his  subjects,  grinds  them  with  cruel  oppression,  wears 
them  out  with  bondage  to  divers  lusts,  and  rewards  their 
service  with  everlasting  misery.  And  yet  how  few  are 
weary  of  it,  and  willing  to  come  over  to  Christ !  "  Be¬ 
hold,  (says  Gurnal,  in  his  Christian  Armor,)  Christ  is 
in  the  field,  sent  of  God  to  recover  his  right  and  your 
liberty.  His  royal  standard  is  pitched  in  the  Gospel,  and 
proclamation  made,  that  if  any  poor  sinner,  weary  of  the 
devil’s  government,  and  laden  with  the  miserable  chains 
*of  his  spiritual  bondage,  shall  thus  come  and  repair  to 
Christ,  he  shall  have  protection  from  God’s  justice,  the 
devil’s  wrath,  and  sin’s  dominion  $  in  a  word,  he  shall 
have  rest,  and  that  glorious.”  Isa.  11  :  10. 

And  yet  how  few  stir  a  foot  towards  Christ,  but  are 
willing  to  have  their  ears  bored,  and  be  perpetual  slaves 
to  that  cruel  tyrant !  Oh  when  will  sinners  be  weary  of 
their  bondage,  and  sigh  after  deliverance!  If  any  such 
poor  soul  shall  read  these  lines,  let  him  know,  and  I  do 
proclaim  it  in  the  name  of  my  royal  Master,  and  give 
him  the  word  of  a  King  for  it,  he  shall  not  be  rejected 
by  Christ.  John,  6  :  37.  Come,  poor  sinners,  come,  the 
Lord  Jesus  is  a  merciful  King,  and  never  will  condemn 
the  poor  penitent  that  submits  to  mercy. 


192 


THE  FOUNTAIN  OF  LIFE. 


Ch.  16 


2.  How  much  doth  it  concern  us  to  inquire  and  know 
whose  government  we  are  under,  and  who  is  king  over 
our  souls  j  whether  Christ  or  Satan  be  in  the  throne, 
and  sway  the  sceptre  over  our  souls !  Reader,  the  work 
in  which  I  would  now  engage  thy  soul,  is  the  same  that 
Jesus  Christ  will  thoroughly  and  effectually  do  in  the 
great  day.  Then  he  will  gather  out  of  his  kingdom  every 
thing  that  offends,  separate  the  tares  and  the  wheat, 
divide  the  whole  world  into  two  ranks  or  grand  divi¬ 
sions,  how  many  divisions  and  subdivisions  soever  there 
be  in  it  now.  It  nearly  concerns  thee  therefore  to  know 
who  is  Lord  and  King  in  thy  soul.  To  help  thee  in  this 
great  work,  make  use  of  the  following  hints : 

To  whom  do  you  ijield  your  obedience  ?  His  subjects 
and  servants  ye  are  whom  ye  obey.  Rom.  6  :  16.  It  is 
but  a  mockery  to  give  Christ  the  empty  titles  of  Lord 
and  King,  whilst  ye  give  your  real  service  to  sin  and 
Satan.  What  is  this  but  like  the  Jews,  to  bow  the  knee, 
and  say,  Hail,  Master,  and  crucify  him  1  "  Then  are  ye 
his  disciples,  if  ye  do  whatsoever  he  commands  you.  * 
John,  15:14.  Christ  doth  not  deceive  you;  his  par¬ 
dons,  promises,  and  salvation  are  real ;  Oh  let  your  obe¬ 
dience  be  so  too  !  Let  it  be  sincere  and  universal  obe¬ 
dience  ;  this  will  evidence  your  unfeigned  subjection  to 
Christ.  Do  not  dare  to  enterprise  any  thing,  till  you 
know  Christ’s  pleasure  and  will.  Rom.  12  :  2.  Inquire  of 
Christ  as  David  did  of  the  Lord.  1  Sam.  23 :  9-11.  Lord, 
may  I  do  this  or  that!  or  shall  I  forbear!  I  beseech 
thee,  tell  thy  servant. 

Have  you  the  power  of  godliness ,  or  a  form  of  it  only  ! 
There  be  many  that  do  but  trifle  in  religion,  and  play 
about  the  skirts  and  borders  of  it ;  spending  their  time 
about  barren  controversies:  but  as  to  the  power  of  reli¬ 
gion,  and  the  life  of  godliness,  which  consist  in  commu¬ 
nion  with  God,  and  as  to  duties  and  ordinances,  which 
promote  holiness  and  mortify  their  lusts,  they  concern 


Ch.  16. 


KINGLY  OFFICE  OF  CHRIST 


193 


not  themselves.  But  surely  "  the  kingdom  of  God  is 
not  in  word,  but  in  power.”  1  Cor.  4  :  20.  It  is  not  meat 
and  drink,  (that  is,  dry  disputes  about  meats  and  drinks,) 
u  but  righteousness,  and  peace,  and  joy  in  the  Holy 
Ghost ;  for  he  that  in  these  things  serveth  Christ,  is  ac¬ 
ceptable  to  God,  and  approved  of  men.”  Rom.  14  :  17,  18. 
Oh  I  am  afraid  that,  when  the  great  host  of  professors 
shall  be  tried  by  these  rules,  they  will  shrink  up  into  a 
little  handful,  as  Gideon’s  host  did. 

Have  you  the  special  saving  knowledge  of  Christ  1 
All  his  subjects  are  translated  out  of  the  kingdom  ot 
darkness.  Col.  1 : 13.  The  devil  is  called  the  ruler  of 
the  darkness  of  this  world;  his  subjects  are  all  blind, 
else  he  could  never  rule  them.  As  soon  as  their 
eyes  are  opened  they  flee  from  his  kingdom,  and 
there  is  no  retaining  them  in  subjection  to  him  any 
longer.  Oh  inquire,  then,  whether  you  are  brought 
out  of  darkness  into  this  marvellous  light !  Do  you 
see  your  condition,  how  sad,  miserable,  wretched  it 
is  by  nature  1  do  you  see  your  remedy,  as  it  lies 
only  in  Christ  and  his  precious  blood  I  Do  you  see  the 
true  way  of  obtaining  an  interest  in  that  blood  by  faith  1 
Does  this  knowledge  show  itself  in  your  life  ;  lament¬ 
ing  heartily  your  misery  by  sin,  thirsting  vehemently 
after  Christ  and  his  righteousness,  striving  continually 
after  a  stronger  faith  and  a  more  intimate  union  with 
Christ  I  This  will  indeed  show  that  you  are  translated  out 
of  the  kingdom  of  darkness  into  the  kingdom  of  Christ. 

With  whom  do  you  delightfully  associate  ?  Who  are 
your  chosen  companions'?  You  may  see  to  whom  you 
belong  by  the  company  you  join.  What  have  the  sub¬ 
jects  of  Christ  to  do  among  the  slaves  of  Satan  1  If  the 
subjects  of  one  kingdom  be  in  another  king’s  dominion, 
they  love  to  be  with  their  own  countrymen,  rather  than 
the  natives  of  the  place  ;  so  do  the  servants  of  Christ. 
They  are  a  company  of  themselves,  as  it  is  said,  "  They 

Fountain.  C) 


194 


THE  FOUNTAIN  OF  LIFE. 


Ch.  16 


went  to  their  own  company.'”  Acts,  4  :  23.  1  know  the 
subjects  of  both  kingdoms  are  here  mingled,  and  we 
cannot  avoid  the  company  of  sinners  except  we  go  out 
of  the  world,  1  Cor.  5  :  10  ;  but  yet  all  your  delights 
should  be  in  the  saints,  the  excellent  of  the  earth. 
Psalm  16  :  3. 

Do  you  live,  holy  and  righteous  lives  ?  If  not,  you  may 
claim  interest  in  Christ  as  your  King,  but  he  will  never 
allow  your  claim.  ”  The  sceptre  of  his  kingdom  is  a 
sceptre  of  righteousness.”  Psalm  45  :  6.  If  ye  oppress 
and  defraud  your  brethren,  and  yet  call  yourselves 
Christ’s  subjects,  what  greater  reproach  can  ye  cast 
upon  him  1  What,  is  Christ  the  King  of  fraud  1  No,  no, 
renounce  your  false  profession,  and  fall  into  your  own 
place  ;  you  belong  to  another  prince,  and  not  to  Christ. 

3.  Doth  Christ  exercise  such  a  kingly  power  over 
the  souls  of  all  them  that  are  subdued  by  the  Gospel  to 
him  1  Oh  then  let  all  that  are  under  Christ’s  govern¬ 
ment  walk  as  the  subjects  of  such  a  King.  Imitate  your 
King  ;  the  example  of  kings  is  very  influential  upon  their 
subjects.  Your  King  hath  commanded  you  not  only  to 
take  his  yoke  upon  you,  but  also  to  learn  of  him.  Matt. 
11  :  29.  Yea,  and  "  if  any  man  say  that  he  is  Christ’s, 
let  him  walk  even  as  Christ  walked.”  1  John,  2  :  6. 
Your  king  is  meek  and  patient,  Isa.  53  :  7 ;  as  a  lamb  for 
meekness :  shall  his  subjects  be  lions  for  fierceness  1 
Your  King  was  humble  and  lowly.  Matt.  21  :  5.  Will 
you  be  proud  and  lofty  1  doth  this  become  the  king¬ 
dom  of  Christl  Your  King  was  a  self-denying  King ; 
he  could  deny  his  comforts,  ease,  honor,  life,  to  serve 
his  Father’s  design  and  accomplish  your  salvation.  2 
Cor.  8  :  9  j  Phil.  2  :  1-8.  Shall  his  servants  be  selfish  and 
self-seeking  persons,  that  will  expose  his  honor  and 
hazard  their  own  souls  for  the  trifles  of  time  1  God  for¬ 
bid  !  Your  King  was  laborious,  and  diligent  in  fulfilling 
his  work.  John,  9  :  4.  Let  not  his  servants  be  slothful. 


Gh.  17. 


Christ’s  kingdom  of  providence. 


195 


Oh  imitate  your  King,  follow  his  pattern  :  this  will  give 
you  comfort  now,  and  "  boldness  in  the  day  of  judg¬ 
ment  ;  because  as  he  is,  so  shall  ye  be  in  this  world.” 
1  John,  4  :  17. 


CHAPTER  XVII. 

THE  KINGLY  OFFICE  OF  CHRIST,  AS  PROVIDENTIALLY 
EXECUTED  FOR  THE  REDEEMED. 

“  And  hath  put  all  things  under  his  feet,  and  gave  him  to  he  the  head 
over  all  things  to  the  church Eph.  1  :  22. 

The  foregoing  verses  are  thankful  and  humble  adora¬ 
tion  of  the  grace  of  God>  in  bringing  the  Ephesians  to 
believe  in  Christ.  This  effect  of  his  power  is  compared 
with  that  other  glorious  effect  of  it,  the  raising  of  Christ 
himself  from  the  dead ;  both  are  from  the  same  efficient 
cause.  It  raised  Christ  from  a  low  estate,  even  from 
the  dead,  to  a  high,  a  very  high  and  glorious  state  ;  to 
be  the  head  both  of  the  world  and  of  the  church ;  the 
head  of  the  world  by  way  of  dominion,  the  head  of  the 
church  by  way  of  union  and  special  influence,  ruling 
the  world  for  the  good  of  his  people  in  it.  "  He  gave 
him  to  be  the  head  over  all  things  to  the  church.”  And 
here  let  these  four  things  be  seriously  regarded. 

1.  The  dignity  and  authority  committed  to  Christ : 
"  He  hath  put  all  things  under  his  feet  j”  which  implies 
full,  ample,  and  absolute  dominion  in  him,  and  subjec¬ 
tion  in  them  over  whom  he  reigns.  This  power  is  dele¬ 
gated  to  him  by  the  Father  :  for  besides  the  essential, 
native  power  and  dominion  over  all,  which  he  hath 
as  God,  Psalm  22  :  28,  there  is  a  dispensed  authority, 
which  is  proper  to  him  as  Mediator,  which  he  receives 
as  the  reward  or  fruit  of  his  suffering.  Phil.  2  :  8. 


196 


THE  FOUNTAIN  OF  LIFE. 


Ch.  17 


2.  The  recipient  of  this  authority  is  Christ,  and 
Christ  primarily  and  only  :  he  is  the  first,  receptacle  of 
all  authority  and  power.  Whatever  authority  any  crea¬ 
ture  is  clothed  with,  is  but  ministerial  and  derivative. 
Christ  is  the  only  Lord,  Jude,  4,  the  fountain  of  all 
power. 

3.  The  object  of  this  authority  is  the  whole  creation; 
"  all  things”  are  put  under  his  feet:  he  rules  from  sea 
to  sea,  even  to  the  utmost  bounds  of  God’s  creation. 
"  Thou  hast  given  him  power  over  all  flesh,”  John,  17  :  2; 
all  creatures,  rational  and  irrational,  animate  and  in¬ 
animate,  angels,  devils,  men,  winds,  seas,  all  obey  him. 

4.  And  especially  notice  the  end  for  which  he  go¬ 
verns  and  rules  the  universal  empire  j  it  is  for  the 
church,  that  is,  for  the  advantage,  comfort,  and  salvation 
of  those  for  whom  he  died.  He  purchased  the  church ; 
and  that  he  might  have  the  highest  security  that  his 
blood  should  not  be  lost,  God  the  Father  hath  put  all 
things  into  his  hand,  to  order  and  dispose  all  as  he 
pleaseth.  Hence, 

All  the  affairs  of  the  kingdom  of  providence  are  ordered 
and  determined  by  Jesus  Christ ,  for  the  special  ad  van 
tage  and  everlasting  good  of  his  redeemed  people. 

"As  thou  hast  given  him  power  over  all  flesh,  that 
he  should  give  eternal  life  to  as  many  as  thou  hast  given 
him.”  John,  17  :  2.  Hence  it  comes  to  pass  that  "all 
things  work  together  for  good  to  them  that  love  God, 
to  them  that  are  the  called  according  to  his  purpose.” 
Rom.  8  :  28. 

That  Jesus  Christ  providentially  controls  all  the  af¬ 
fairs  of  this  world,  is  evident  both  from  scripture  as¬ 
sertion,  and  from  the  observation  of  events. 

The  first  chapter  of  Ezekiel  contains  an  admirable 
scheme  or  draught  of  providence.  There  you  see  how 
all  the  wheels,  that  is,  the  motions  and  revolutions  here 
on  earth,  are  guided  by  the  spirit  that  is  in  them.  And, 


Ch.  17. 


Christ’s  kingdom  of  providence. 


197 


verse  26,  it  is  all  resolved  into  the  supreme  cause  ;  there 
you  find  one  like  the  Son  of  man,  which  is  Jesus  Christ, 
sitting-  upon  the  throne,  and  giving  forth  orders  for  the 
government  of  all :  and  if  it  were  not  so,  how  is  it  that  all 
events  conspire  to  the  fulfilment  of  his  designs ;  as  in 
Israel’s  deliverance  out  of  Egypt  and  other  innumerable 
instances  1  Certainly,  if  ten  men,  from  different  direc 
tions,  should  all  meet  at  one  place,  and  about  one  business, 
without  any  previous  arrangement,  it  would  argue  that 
their  motions  were  secretly  overruled  by  some  invisible 
agent.  How  is  it  that  such  marvellous  effects  are  pro¬ 
duced  in  the  world  by  causes  apparently  so  feeble  1  Amos, 
5 :  9,  and  1  Cor.  1 : 27 ;  and  that  as  often  the  most  apt 
and  likely  means  are  rendered  wholly  ineffectual  1  Psalm 
33:  16.  In  a  word,  if  Christ  hath  no  such  providential 
influence,  how  are  his  people  in  all  ages  preserved  in 
the  midst  of  so  many  millions  of  potent  and  malicious 
enemies,  amongst  whom  they  live  as  sheep  in  the  midst 
of  wolves  1  Luke,  10  :  3.  How  is  it  that  the  bush  burns, 
and  yet  is  not  consumed  1  Exod.  3  :  2. 

But  my  business,  in  this  discourse,  is  not  to  prove 
that  there  is  a  Providence,  which  none  but  atheists  deny. 
I  shall  rather  show  by  what  acts  Jesus  Christ  adminis¬ 
ters  this  kingdom,  and  in  what  manner ;  and  what  use 
may  be  made  of  this  subject. 

I.  He  rules  and  orders  the  Kingdom  of  Providence, 
by  supporting,  permitting,  restraining,  limiting,  protect¬ 
ing,  punishing,  and  rewarding  those  over  whom  he 
reigns  providentially. 

1.  He  supports  the  world,  and  all  creatures  in  it,  by 
his  power.  "  My  Father  worketh  hitherto,  and  I  work.” 
John,  5  :  17.  "By  him  all  things  consist.”  Col.  1:17.  It 
is  a  considerable  part  of  Christ’s  glory  to  have  a  whole 
world  of  creatures  owing  their  being  and  hourly  pre¬ 
servation  to  him.  He  is  "given  for  a  covenant  to  the 
people,  to  establish  the  earth.”  Isa.  49  :  8. 


198 


THE  FOUNTAIN  OF  LIFE. 


Ch.  17. 


2.  He  permits  and  suffers  the  worst  of  creatures  in 
his  dominion  to  be  and  act  as  they  do.  "The  deceived 
and  the  deceiver  are  his.”  Job,  12  :  16.  Even  those  that 
fight  against  Christ  and  his  people  receive  both  power 
and  permission  from  him.  Say  not  that  it  is  unbecom¬ 
ing  the  Most  Holy  to  permit  such  evils,  which  he  could 
prevent  if  he  pleased.  For  as  he  permits  no  more  than 
he  will  overrule  to  his  praise,  so  that  very  permission 
of  his  is  holy  and  just.  Christ’s  working  is  not  confound¬ 
ed  with  the  creature’s.  Pure  sun-beams  are  not  tainted 
by  the  noisome  vapors  on  which  they  shine.  His  holi¬ 
ness  hath  no  fellowship  with  their  iniquities ;  nor  are 
their  transgressions  at  all  excused  by  his  permission. 
"He  is  a  rock,  his  work  is  perfect,”  but  "they  have 
corrupted  themselves.”  Deut.  32  :  4,  5.  And  yet  should 
he  permit  sinful  creatures  to  act  out  all  the  wickedness 
in  their  hearts,  there  would  neither  remain  peace  nor 
order  in  the  world.  Therefore, 

3.  He  powerfully  restrains  creatures,  by  the  bridle  of 
providence,  from  the  commission  of  those  things  to 
which  their  hearts  are  inclined:  "The  remainder  of 
wrath  thou  wilt  restrain,”  Ps.  76  :  10  ;  allowing  just  so 
much  as  shall  serve  his  holy  ends,  and  no  more.  And 
truly  this  is  one  of  the  glorious  mysteries  of  Providence, 
which  amazes  the  serious  and  considerate  soul ;  to  see 
the  spirit  of  a  creature  fully  set  to  do  mischief;  power 
enough,  as  one  would  think,  in  his  hand  to  do  it,  and  a 
door  of  opportunity  standing  open  for  it ;  and  yet  the 
effect  wonderfully  hindered.  The  strong  propensities 
of  the  will  are  inwardly  checked,  as  in  the  case  of  La¬ 
ban,  Gen.  31  :  24 ;  or  a  diversion  is  strangely  cast  in 
their  way,  as  in  the  case  of  Sennacherib,  2  Kings,  19  : 
7,  8,  so  that  their  hands  cannot  perform  their  enterprises. 
Julian  had  two  great  designs  before  him ;  one  was  to 
conquer  the  Persians,  the  other  to  root  out  the  Galileans, 
as  he,  by  way  of  contempt,  called  the  Christians  ;  but 


Ch.  17. 


Christ’s  kingdom  of  providence. 


199 


he  would  begin  with  the  Persians ;  and  then  make  a  sa¬ 
crifice  of  all  the  Christians  to  his  idols.  He  did  so,  and 
perished  in  the  first  attempt.  Oh  the  wisdom  of  Divine 
Providence ! 

4.  Jesus  Christ  limits  the  creatures  in  their  acting, 
assigning  them  their  boundaries  and  lines  of  liberty  ;  to 
which  they  may,  but  beyond  it  cannot,  go.  ”  Fear 
none  of  these  things  that  ye  shall  suffer  5  behold,  the 
devil  shall  cast  some  of  you  into  prison,  and  ye  shall 
have  tribulation  ten  days.”  Rev.  2  :  10.  Their  enemies 
would  have  cast  them  into  their  graves,  but  it  shall  only 
be  into  prison  :  they  would  have  stretched  out  their 
hands  upon  them  all  ;  no,  but  only  some  of  them  shall 
be  exposed:  they  would  have  kept  them  there  perpetu¬ 
ally  ;  no,  it  must  be  but  for  ten  days.  Four  hundred 
and  thirty  years  were  determined  upon  the  people  of 
God  in  Egypt  *,  and  then,  even  in  that  very  night,  God 
brought  them  forth  ;  for  then  "  the  time  of  the  promise 
was  come.”  Acts,  7  :  17. 

5.  The  Lord  Jesus  providentially  protects  his  people 
amidst  a  world  of  enemies  and  danger.  It  was  Christ 
that  appeared  unto  Moses  in  the  flaming  bush,  and  pre¬ 
served  it  from  being  consumed.  The  bush  signified  the 
people  of  God  in  Egypt ;  the  fire  flaming  in  it  the  exqui¬ 
site  sufferings  they  there  endured  ;  the  safety  of  the 
bush  amidst  the  flames,  the  Lord’s  admirable  care  and 
protection  of  his  poor  suffering  ones.  None  so  tenderly 
careful  as  Christ.  "As  birds  flying,  so  he  defends  Jeru¬ 
salem,”  Isa.  31:5,  that  is,  as  they  fly  swiftly  towards 
their  nests,  crying,  when  their  young  are  in  danger,  so 
will  the  Lord  preserve  his.  They  are  "  preserved  in 
Christ  Jesus,”  Jude  1,  as  Noah  and  his  family  were  in 
the  ark.  Hear  how  a  worthy  of  our  own  (Dr.  Owen  on 
Indwelling  Sin)  expresses  himself  on  this  point: 

u  That  we  are  at  peace  in  our  houses,  at  rest  in  our 
beds;  that  we  have  any  quiet  in  our  enjoyments,  is 


200 


THE  FOUNTAIN  OF  LIFE. 


Ch.  17. 


from  hence  alone.  Whose  person  would  not  he  defiled 
or  destroyed  ;  whose  habitation  would  not  be  ruined  ; 
whose  blood  almost  would  not  be  shed,  if  wicked  men 
had  power  to  perpetrate  all  their  conceived  sin  !  It  may 
be,  the  ruin  of  some  of  us  hath  been  conceived  a  thousand 
times.  To  this  providence  we  owe  the  preservation  of 
our  lives,  our  families,  our  estates,  our  liberties^  and 
whatsoever  is  dear  to  us.  For  may  we  not  say  some- 
times  with  the  psalmist,  '  My  soul  is  among  lions,  and  I 
lie  even  among  them  that  are  set  on  fire,  even  the  sons 
of  men,  whose  teeth  are  spears,  and  their  tongue  a 
sharp  sword  V  Psalm  57  : 4.  And  how  is  the  deliver¬ 
ance  of  men  from  such  persons  contrived!  God  breaks 
their  teeth  in  their  mouths,  even  the  great  teeth  of  the 
young  lions.  Psalm  58:6.  He  keeps  this  fire  from 
burning, — some  he  cuts  off  and  destroys:  some  he  cuts 
short  in  their  power  :  some  he  deprives  of  the  instru¬ 
ments  whereby  alone  they  can  work  :  some  he  prevents 
from  their  desired  opportunities  ;  the  attention  of  some 
is  diverted  to  other  objects;  and  oftentimes  he  causeth 
them  to  spend  their  force  upon  one  another.  We  may 
say,  therefore,  with  the  Psalmist,  *  O  Lord,  how  mani  • 
fold  are  thy  works  i  in  wisdom  hast  thou  made  them 
all ;  the  earth  is  full  of  thy  riches.’  Psalm  104  :  24.” 

6.  He  punishes  evil  doers ,  and  repays,  by  his  provi¬ 
dence,  into  their  own  lap,  the  mischiefs  they  intend  for 
those  that  fear  him.  Pharaoh,  Sennacherib,  both  the 
Julians,  and  innumerable  more,  are  the  lasting  monu¬ 
ments  of  his  righteous  retribution.  It  is  true,  a  sinner 
may  do  evil  a  hundred  times,  and  his  days  be  prolong¬ 
ed  ;  but  ofttimes  God  hangs  up  some  eminent  sinners  in 
chains,  as  spectacles  and  warnings  to  others.  Many  a 
heavy  blow  hath  Providence  given  to  the  enemies  of 
God,  from  which  they  Avere  never  able  to  recover. 
Christ  rules,  and  that  with  a  rod  of  iron,  in  the  midst  of 
his  enemies.  Psalm  110  :  2. 


Ch.  17. 


Christ’s  kingdom  of  providence. 


201 


7.  And  lastly,  he  rewards  the  services  done  to  him 
and  his  people.  Out  of  this  treasure  of  Providence  God 
often  repays  those  that  serve  him,  and  that  with  a  hun¬ 
dred-fold  reward  now  in  this  life.  Matt.  19  :  29.  Thi^ 
active,  vigilant  Providence  hath  its  eye  upon  all  the 
wants,  straits,  and  troubles  of  creatures ;  but  especial¬ 
ly  of  his  people.  What  volumes  of  experience  might 
the  people  of  God  write  upon  this  subject !  and  what 
a  pleasant  history  would  it  be,  to  read  the  strange, 
constant,  wonderful,  and  unexpected  actings  of  Pro¬ 
vidence,  for  those  who  have  committed  themselves  to 
its  care ! 

II.  We  shall  next  inquire  how  Jesus  Christ  adminis¬ 
ters  this  providential  kingdom. 

Both  angels  and  men  are  his  instruments  :  the  angels 
are  "  ministering  spirits”  sent  forth  by  him  for  the  good 
of  them  that  shall  be  heirs  of  salvation.  Heb.  1  :  14. 
Luther  tells  us  they  have  two  offices,  superius  canere  et 
inferius  vigilare ,  ”  to  sing  above,  and  watch  beneath.” 
These  do  us  many  invisible  offices  of  love.  They  have 
dear  and  tender  regard  and  love  for  the  saints.  To 
them,  God,  as  it  were,  puts  forth  his  children  to  nurse, 
and  they  are  tenderly  careful  of  them  whilst  they  live, 
and  bring  them  home  in  their  arms  to  their  Father  when 
they  die.  And  as  angels,  so  men  are  the  servants  of 
Providence  ;  yea,  bad  men  as  well  as  good.  Cyrus,  on 
that  account,  is  called  God’s  servant.  They  fulfil  his 
will,  whilst  they  are  prosecuting  their  own  lusts.  "  The 
earth  shall  help  the  woman.”  Rev.  12 :  16.  But  good 
men  delight  to  serve  Providence  j  they  and  the  angels 
are  fellow-servants  in  one  house,  and  to  one  Master. 
Rev  19 :  10.  Yea,  there  is  not  a  creature  in  heaven, 
earth,  or  hell,  but  Jesus  Christ  can  providentially  use 
to  serve  his  ends,  and  promote  his  designs.  But  what¬ 
ever  the  instrument  be  which  Christ  uses,  of  this  we 
may  be  certain,  that  his  providential  working  is  holy, 

9* 


202 


THE  FOUNTAIN  OF  LIFE. 


Cli.  17. 


wise,  sovereign,  profound,  irresistible,  harmonious,  and 
for  the  peculiar  good  of  the  saints. 

1.  It  is  holy .  Though  he  permits,  limits,  orders,  and 
overrules  many  unholy  persons  and  actions,  yet  he  still 
works  like  himself,  most  holily  and  purely  throughout. 

The  Lord  is  righteous  in  all  his  ways,  and  holy  in  all 
his  works.”  Psalm  145  :  17.  It  is  easier  to  separate  light 
from  a  sun-beam,  than  holiness  from  the  works  of 
God.  The  best  of  men  cannot  escape  sin  in  their 
most  holy  actions.  But  no  sin  cleaves  to  God  in  what¬ 
ever  he  doeth. 

2.  Christ’s  providential  working  is  also  most  wise 
and  judicious.  "  The  wheels  are  full  of  eyes.”  Ezek. 
1  :  18.  They  are  not  moved  by  a  blind  impetus,  but  in 
deep  counsel  and  wisdom.  And,  indeed,  the  wisdom  of 
Providence  manifests  itself  principally  in  the  choice  of 
such  states  for  the  people  of  God,  as  shall  most  effectu¬ 
ally  promote  their  eternal  happiness.  And  herein  it  goes 
quite  beyond  our  understanding  and  comprehension.  It 
makes  that  medicinal  and  salutary  which  we  judge  de¬ 
structive  to  our  comfort  and  good.  Suarez,  speaking  of 
the  felicity  of  the  other  world,  says,  "  Then  the  blessed 
shall  see  in  God  all  things  and  circumstances  pertaining 
to  them,  excellently  accommodated  and  attempered ;” 
then  shall  they  see  that  the  crossing  of  their  desires 
was  the  saving  of  their  souls ;  and  that  otherwise  they 
had  perished.  The  most  wise  Providence  looks  beyond 
us.  It  eyes  the  end,  and  suits  all  things  thereto,  and  not 
to  our  fond  desires. 

3.  The  providence  of  Christ  is  most  supreme  and 
sovereign.  Whatsoever  he  pleaseth,  that  he  doeth  in 
heaven  and  in  earth,  and  in  all  places.  Psalm  135  :  6. 
"  He  is  Lord  of  lords,  and  King  of  kings.”  Rev.  19  :  16. 
The  greatest  monarchs  are  but  as  the  worms  of  the 
earth  to  him :  they  all  depend  on  him,  “  By  me  kings 
reign,  and  princes  decree  justice  ;  by  me  princes  rule, 


Ch.  17. 


Christ's  kingdom  of  providence. 


203 


and  nobles,  even  all  the  iudges  of  the  earth.”  Prov. 
8:  15,  16. 

4.  Divine  Providence  is  profound  and  inscrutable. 
The  judgments  of  Christ  are  "a  great  deep,  and  his 
footsteps  are  not  known.”  Psalm  36  :  6.  There  are  hard 
texts  in  the  works  as  well  as  in  the  words  of  Christ. 
The  wisest  heads  have  been  at  a  loss  in  interpreting 
some  events.  Jer.  12  :  1,  2  ;  Job,  21 :  7.  The  angels  had 
the  hands  of  a  man  under  their  wings,  Ezek.  1:8;  that 
is,  they  wrought  secretly  and  mysteriously. 

5.  Divine  Providence  is  irresistible  in  its  designs  and 
motions  ;  for  all  providences  are  but  fulfillings  and  ac¬ 
complishments  of  God’s  immutable  decrees.  "  He  works 
all  things  according  to  the  counsel  of  his  own  will.” 
Eph.  1:11.  Hence  the  instruments  by  which  God  ex¬ 
ecuted  his  wrath  are  called  "  chariots  comino-  from 

o 

between  two  mountains  of  brass,”  Zech.  6:1;  that  is, 
”  the  firm  and  immutable  decrees  of  God.”  When  the 
Jews  put  Christ  to  death,  they  did  only  what  "  the  hand 
and  counsel  of  God  had  before  determined  to  be  done.” 
Acts,  4  :  28.  None  can  oppose  or  resist  providence.  “  1 
will  work,  and  who  shall  let  it  1”  Isaiah,  43  :  13. 

6.  The  providences  of  Christ  are  harmonious .  There 
are  secret  chains  and  invisible  connections  between  the 
works  of  Christ.  We  know  not  howto  reconcile  promis¬ 
es  and  providences  together,  nor  yet  providences  one 
with  another ;  but  certainly  they  all  work  together, 
Rom.  8  :  28,  by  the  influence  of  the  first  cause.  He  doth 
not  do,  and  undo ;  destroy  by  one  providence,  what  he 
built  by  another.  But,  just  as  all  seasons  of  the  year, 
the  nipping  frosts,  as  well  as  the  halcyon  days  of  sum¬ 
mer,  conspire  and  conduce  to  the  harvest ;  so  it  is  in 
providence. 

7.  The  providences  of  Christ  work  in  a  special  and 
peculiar  way  for  the  good  of  the  saints.  His  providen¬ 
tial  is  subordinated  to  his  spiritual  kingdom.  "  He  is 


204* 


THE  FOUNTAIN  OF  LIFE. 


Ch.  17. 


the  Saviour  of  all  men,  especially  of  them  that  believe.” 
1  Tim.  4  :  10.  Things  are  so  laid  and  ordered,  as  that 
their  eternal  good  shall  be  promoted  and  secured  by  all 
that  Christ  doeth. 

Inference  1.  If  so,  see  then  to  whom  you  are  indebted 
for  your  lives,  liberty,  comforts,  and  all  that  you  enjoy 
in  this  world.  Is  it  not  Christ  that  orders  all  for  you  1 
He  is,  indeed,  in  heaven,  out  of  your  sight ;  but  though 
you  see  him  not,  he  sees  you,  and  takes  care  of  all  your 
concerns.  When  one  was  told  of  a  plot  laid  to  take 
away  his  life,  he  answered,  "  If  God  take  no  care  of  me, 
how  do  I  live  1”  how  have  I  escaped  hitherto  1  "In  all 
thy  ways  acknowledge  him.”  Prov.  3:6.  It  is  he  that 
hath  appointed  the  state  thou  art  in,  as  most  proper 
for  thee.  It  is  Christ  that  doeth  all  for  you  that  is  done. 
He  looks  down  from  heaven  upon  all  that  fear  him  ;  he 
sees  when  you  are  in  danger  by  temptation,  and  in¬ 
terposes  something,  you  know  not  how,  to  hinder  it. 
He  sees  when  you  are  sad,  and  orders  reviving  provi¬ 
dences  to  refresh  you.  He  sees  when  corruptions  pre¬ 
vail,  and  orders  humbling  events  to  purge  them.  What¬ 
ever  mercies  you  have  received,  all  along  the  way  you 
have  gone  hitherto,  are  the  orderings  of  Christ  for  you. 
And  you  should  carefully  observe  how  the  promises 
and  providences  have  kept  equal  pace  with  one  another, 
and  both  gone  step  by  step  with  you  until  now. 

2.  Hath  God  committed  the  government  of  the  world 
to  Christ,  and  trusted  him  over  all  1  Then  do  you  also 
leave  all  your  'particular  concerns  in  the  ha?ids  of  Christ , 
and  know  that  the  infinite  wisdom  and  love  which  rules 
the  world,  manages  every  thing  that  relates  to  you.  It 
is  in  good  hands,  infinitely  better  than  if  it  were  in  your 
own.  I  remember  when  Melancthon  was  under  some 
despondency  of  spirit  about  the  situation  of  God’s  peo 
pie  in  Germany,  Luther  chides  him  thus  for  it,  "  Let 
Philip  cease  to  rule  the  world.”  It  is  not  ours  to  guide 


Ch.  17. 


Christ’s  kingdom  of  providence. 


205 


the  course  of  providence,  or  direct  its  motions,  but  to 
submit  quietly  to  God.  Yet  how  apt  are  we  to  regret  . 
providences,  as  if  they  had  no  tendency  at  all  to  the 
glory  of  God,  or  to  our  good,  Exod.  5  :  22 ;  yea,  to  limit 
the  Almighty  to  our  way  and  time  !  Thus,  the  "  Israel¬ 
ites  tempted  God,  and  limited  the  holy  One.”  Psalm 
78  :  18,  41.  How  often  also  do  we,  unbelievingly,  dis¬ 
trust  God,  as  though  he  could  never  accomplish  what 
we  profess  to  expect  and  believe  !  ”  Our  bones  are  dry, 
our  hope  is  lost ;  we  are  cut  off.”  Ezek.  37  :  11.  So 
Gen.  18  :  13,  14;  Isa.  40  :  17.  There  are  but  few  Abra¬ 
hams  among  believers,  who  "  against  hope  believe  in 
hope,”  "  giving  glory  to  God.”  Rom.  4  :  20.  And  it  is 
but  too  common  for  good  men  to  repine  and  fret  at  pro¬ 
vidences,  when  their  wills  are  crossed  :  this  was  the 
great  sin  of  Jonah.  Brethren,  these  things  ought  not  to 
be  so  :  did  you  but  seriously  consider,  either  the  design 
of  these  providential  dealings,  which  is  to  bring  about 
the  gracious  purposes  of  God  towards  you,  formed  be¬ 
fore  the  world  was,  Eph.  1:4;  or  that  it  is  opposing 
your  wisdom  to  his,  as  if  you  could  better  order  affairs  ; 
or  that  you  have  to  do  herein  with  a  great  and  dreadful 
God,  in  whose  hands  you  are,  who  may  do  what  he  will 
with  you,  and  all  that  is  yours,  without  giving  you  an 
account  of  any  of  his  matters,  Job,  33  :  13  ;  I  say,  if  such 
considerations  as  these  could  but  have  place  with  you 
in  troubles  and  temptations,  they  would  quickly  mould 
your  hearts  into  a  better  and  more  quiet  frame. 

Oh  that  1  could  but  persuade  you  to  resign  all  to 
Christ.  He  is  a  skilful  workman,  Prov.  8  :  25-30,  and 
can  effect  what  he  pleaseth.  It  is  a  good  rule,  De  operi- 
bus  Dei  non  est  judicandum ,  ante  quintum  actum.  ”  Let 
God  work  out  all  that  he  intends,  but  have  patience  till 
he  hath  accomplished  his  design,  and  then  find  fault  with 
it,  if  you  can.”  ”  Ye  have  heard  of  the  patience  of  Job, 
and  have  seen  the  end  of  the  Lord.”  James,  5:11. 


206 


THE  FOUNTAIN  OF  LIFE. 


Ch.  17 


3.  If  Christ  be  Lord  over  the  providential  kingdom, 
.  and  that  for  the  good  of  his  people,  let  none  that  are 

Christ’s  henceforth  indulge  a  slavish  fear  of  creatures . 
"  It  is  a  great  consolation”  says  Grotius  on  my  text 
“thatChrist  hath  so  great  an  empire,  and  that  he  governs 
it  for  the  good  of  his  people,  as  a  head  consulting  the 
good  of  the  body.”  Our  Head  and  Husband  is  Lord  of 
all  the  hosts  of  heaven  and  earth  j  no  creature  can  move 
hand  or  tongue  without  him :  the  power  that  any  have 
is  given  them  from  above.  John,  19  :  11,  12.  The  se¬ 
rious  consideration  of  this  truth  will  make  the  feeblest 
spirit  cease  trembling,  and  cause  it  to  shout,  "  The  Lord 
is  King  of  all  the  earth,  sing  ye  praises  with  understand¬ 
ing.”  Psalm  47  :  7.  Has  he  not  given  you  abundant 
security  in  many  express  promises,  that  all  shall  issue 
well  for  you  that  fear  him  1  "  All  things  shall  work  to¬ 
gether  for  good  to  them  that  love  God.”  Rom.  8  :  28. 
Verily  "  it  shall  be  well  with  them  that  fear  God,”  even 
with  them  that  fear  before  him.  Eccl.  8  :  12.  And  sup¬ 
pose  he  had  not,  yet  the  very  understanding  of  our  re¬ 
lation  to  such  a  King  should,  in  itself,  be  sufficient  se¬ 
curity  :  for  he  is  the  universal,  supreme,  absolute,  meek, 
merciful,  victorious,  and  immortal  King.  He  sits  in 
glory,  at  the  Father’s  right  hand ;  and  his  enemies  are  a 
footstool  for  him.*  His  love  to  his  people  is  unspeak¬ 
ably  tender  and  fervent,  he  that  touches  them,  ”  touches 
the  apple  of  his  eye.”  Zech.  2  :  8.  Till  this  be  forgot¬ 
ten,  the  wrath  of  man  is  not  feared ;  he  that  fears  a 
man  that  shall  die,  forgets  the  Lord  his  Maker.  Isa. 
51  :  12,  13. 

4.  If  the  government  of  the  world  be  in  the  hands  of 
Christ,  then  to  acknowledge  Christ  and  engage  his  bless¬ 
ing  in  all  our  affairs  and  business,  is  the  true  and  ready 
way  to  success.  If  all  depend  upon  his  pleasure,  surely 


*  See  my  Saint  Indeed. 


Ch.  17.  Christ’s  kingdom  of  providence.  207 

it  is  our  wisdom  to  attempt  nothing  without  him ;  it  is 
no  lost  time  that  is  spent  in  prayer,  wherein  we  ask  his 
direction,  and  beg  his  presence  with  us :  and,  rely  upon 
it,  that  which  is  not  prefaced  with  prayer  will  be  fol¬ 
lowed  with  trouble.  How  easily  can  Jesus  Christ  dash 
all  your  designs,  and  frustrate,  in  a  moment,  all  the  pur¬ 
poses  of  your  hearts  !  The  Turks  will  pray  five  times  a 
day,  how  urgent  soever  their  business  be.  Blush,  you 
that  enterprise  your  affairs  without  God. 

5.  Lastly,  Eye  Christ  in  all  the  events  of  providence  j 
see  his  hand  in  all  that  befalls  you,  whether  it  be  evil  or 
good.  "  The  works  of  the  Lord  are  great,  sought  out 
of  all  them  that  have  pleasure  therein.”  Psa.  Ill  :  2. 
How  much  good  might  we  get  by  observation  of  the 
good  or  evil  that  befalls  us  throughout  our  course  ! 

(1.)  In  all  the  troubles  and  afflictions  that  befall  you, 
eye  Jesus  Christ :  and  set  your  hearts  to  the  study  of 
these  four  things  in  affliction  : 

Study  his  sovereignty  and  dominion  ;  these  afflictions 
rise  not  out  of  the  dust,  nor  do  they  befall  you  casually ; 
but  he  raises  them  up,  and  gives  them  their  commission  ; 
"  Behold,  I  create  evil,  and  devise  a  device  against  you.” 
Jer.  18  :  11.  He  selects  the  instrument  of  your  trouble  ; 
he  makes  the  rod  as  afflictive  as  he  pleaseth ;  he  orders 
the  continuance  and  end  of  your  troubles  ;  and  they  will 
not  cease  to  be  afflictive  to  you,  till  Christ  say,  Leave 
off,  it  is  enough.  The  centurion  wisely  considered  this, 
when  he  argued,  ”  I  have  soldiers  under  me,  and  I  say 
to  one,  Go,  and  he  goeth  ;  to  another,  Come,  and  he 
cometh,”  Luke,  7:8;  meaning,  that  as  his  soldiers  were 
at  his  command,  so  diseases  were  at  Christ’s,  to  come 
and  go  as  he  ordered  them. 

Study  the  wisdom  of  Christ  in  the  contrivance  of  your 
troubles.  His  wisdom  shines  out  many  ways  in  them. 
It  is  evident  in  choosing  such  kinds  of  trouble  for  you 
as  are  best  adapted  to  purge  out  the  corruption  that  pre 


208 


THE  FOUNTAIN  OF  LIFE. 


Ch.  17. 


dominates  in  you :  in  the  degree  of  your  troubles,  suf¬ 
fering  them  to  work  to  such  a  height  as  to  reach  their 
end ;  but  no  higher,  lest  they  overwhelm  you. 

Study  the  tenderness  and  compassion  of  Christ  over  his 
afflicted  people.  Oh  think,  If  the  devil  had  the  mixing 
of  my  cup,  how  much  more  bitter  would  he  make  it  i 
There  would  not  be  one  drop  of  mercy  in  it :  but  here 
is  much  mercy  mixed  with  my  troubles.  There'is  mercy 
in  this,  that  it  is  no  worse.  Am  I  afflicted  1  "  It  is  of  the 
Lord’s  mercy  I  am  not  consumed,”  Lam.  3  :  22  ;  it  might 
have  been  hell  instead  of  this  chastisement.  There  is 
mercy  in  his  supports  under  it ;  I  might  have  been  left, 
as  others  have  been,  to  sink  and  perish  under  my  bur¬ 
dens.  Mercy,  in  deliverance  out  of  it ;  this  might  have 
been  everlasting  darkness,  that  should  never  have  had 
a  morning.  Oh  the  tenderness  of  Christ  to  his  afflicted  ! 

Study  the  love  of  Christ  to  thy  soul  in  affliction. 
"Whom  I  love,  I  rebuke  and  chasten.”  Rev.  3  :  19. 
This  is  the  device  of  love,  to  recover  thee  to  thy  God, 
and  prevent  thy  ruin.  Oh  what  an  advantage  would  it 
be  thus  to  study  Christ  in  all  the  evils  that  befall  you ! 

(2.)  Eye  and  study  Christ  in  all  the  good  you  receive 
from  the  hand  of  providence.  View  your  mercies  in  all 
their  lovely  circumstances. 

Eye  them  in  their  suitableness :  how  conveniently  pro¬ 
vidence  hath  ordered  all  things  for  thee.  Thou  hast  a 
narrow  heart,  and  a  small  estate  suitable  to  it :  hadst 
thou  more  of  the  world,  it  would  be  like  a  large  sail  to 
a  little  boat,  which  would  quickly  pull  thee  under  water: 
thou  hast  that  which  is  most  suitable  to  thee.  Eye  the 
seasonableness  of  thy  mercies,  how  they  are  fitted  to  thy 
wants.  Providence  brings  forth  all  its  fruits  in  due  sea¬ 
son.  Eye  the  peculiar  nature  of  thy  mercies.  Others 
have  common,  thou  special  ones ;  others  have  but  a  sin¬ 
gle,  thou  a  double  sweetness  in  thy  enjoyments,  one 
natural  from  the  matter  of  it,  another  spiritual  from  the 


Ch.  18. 


Christ’s  incarnation. 


209 


way  in  which,  and  end  for  which  it  comes.  Observe 
the  order  in  which  Providence  sends  your  mercies. 
See  how  one  is  linked  strangely  to  another,  and  is  a 
door  to  let  in  many.  Sometimes  one  mercy  is  intro- 
ductive  to  a  thousand.  And  lastly,  observe  the  con¬ 
stancy  of  them,  tf  they  are  new  every  morning.”  Lam. 
3  :  23.  How  assiduously  doth  God  visit  thy  soul  and 
body!  Think  with  thyself,  if  there  were  but  a  suspen¬ 
sion  of  the  care  of  Christ  for  one  hour,  that  hour  would 
be  thy  ruin. 

Could  we  thus  study  the  providence  of  Christ  in  all 
the  good  and  evil  that  befalls  us  in  the  world,  we  should 
be  in  every  state  content.  Phil.  4:11.  Then  we  should 
never  be  stopped,  but  furthered  in  our  way  by  all  that 
occurs ;  then  would  our  experience  swell  to  great  vo¬ 
lumes,  which  we  might  carry  to  heaven  with  us ;  and 
then  should  we  answer  all  Christ’s  ends  in  every  state 
he  brings  us  into.  Ho  this,  and  say,  Thanks  be  to  God 
for  Jesus  Christ. 


CHAPTER  XVIII. 

CHRIST’S  HUMILIATION— IN  HIS  INCARNATION. 

“  And  being  found  in  fashion  as  a  man,  he  humbled  himself,  and  be* 
came  obedient  to  death ,  even  the  death  of  the  cross.”  Phil.  2  :  8. 

You  have  seen  how  Christ  was  invested  with  the  of¬ 
fices  of  Prophet,  Priest,  and  King,  for  effecting  the  bless¬ 
ed  design  of  our  redemption  ;  the  execution  of  these  of¬ 
fices  necessarily  required  that  he  should  be  both  deeply 
abased  and  highly  exalted.  He  cannot,  as  our  Priest, 
offer  up  himself  a  sacrifice  to  God  for  us,  except  he  be 
humbled,  and  humbled  to  deaths  .He  cannot,  as  a  King, 


210 


THE  FOUNTAIN  OF  LIFE. 


Ch.  18 


powerfully  apply  the  virtue  of  that  his  sacrifice,  except 
he  be  exalted,  yea,  highly  exalted.  Had  he  not  stooped 
to  the  low  estate  of  a  man,  he  had  not,  as  a  Priest,  had 
a  sacrifice  of  his  own  to  offer  ;  he  had  not  been  fit,  as 
a  Prophet,  to  teach  us  the  will  of  God,  so  as  that  we 
should  be  able  to  bear  it ;  he  had  not  been,  as  a  King, 
a  suitable  head  to  the  church :  and,  had  he  not  been 
highly  exalted,  that  sacrifice  had  not  been  carried  with¬ 
in  the  vail  before  the  Lord.  Those  discoveries  of  God 
could  not  have  been  universal,  effectual,  and  abiding. 
The  government  of  Christ  could  not  have  secured,  pro¬ 
tected,  and  defended  the  subjects  of  his  kingdom. 

The  infinite  wisdom  foreseeing  all  this,  ordered  that 
Christ  should  first  be  deeply  humbled,  then  highly  exalt¬ 
ed  :  both  which  states  are  presented  to  us  by  the  apostle 
in  the  context. 

He  that  intends  to  build  high,  lays  the  foundation 
deep  and  low.  Christ  must  have  a  glory  in  heaven,  in¬ 
finitely  transcending  that  of  angels  and  men.  Andv  as 
he  must  be  exalted  infinitely  above  them,  so  he  must 
first,  in  order  thereunto,  be  humbled  and  abased  as  much 
below  them :  "  His  form  was  marred  more  than  any 
man’s  ;  and  his  visage  more  than  the  sons  of  men.”  The 
ground  colors  are  dark,  but  the  picture  is  filled  with 
all  the  splendor  and  glory  of  heaven. 

Method  requires  that  we  first  speak  of  his  state  of 
humiliation;  and 

The  scripture  I  have  now  selected  presents  you  the 
sun  almost  under  a  total  eclipse.  He  that  was  beautiful 
and  glorious,  Isa.  4  :  2,  yea,  glorious  as  the  only  begotten 
of  the  Father,  John  1  :  14,  yea,  the  glory,  James  2:  1, 
yea, the  splendor  and  "brightness  of  the  Father’s  glory,” 
Heb.  1  :  3,  was  so  veiled,  clouded,  and  debased,  that  he 
looked  not  like  himself,  a  God  ;  no,  nor  scarcely  as  a 
man  ;  for,  with  reference  to  this  humbled  state,  it  is  said, 
"  I  am  a  worm,  and  no  man,”  Psa.  22:6;  I  am  become 


Ch.  18. 


Christ’s  incarnation. 


211 


an  abject  among  men,  as  the  language,  Isa.  53  :  3,  sig¬ 
nifies.  This  humiliation  of  Christ  we  have  here  express¬ 
ed  in  the  nature,  degrees,  and  duration  of  it. 

1.  The  nature  of  it,  "  he  humbled  himself.”  The  word 
imports  both  a  real  and  voluntary  abasement.  It  is  not 
said,  he  was  humbled,  but,  he  humbled  himself ;  he  was 
willing  to  stoop  to  this  low  and  abject  state  for  us.  And, 
indeed,  the  voluntariness  of  his  humiliation  made  it  most 
acceptable  to  God,  and  singularly  commends  the  love 
of  Christ  to  us :  that  he  would  choose  to  stoop  to  all 
this  ignominy,  suffering,  and  abasement  for  us. 

2.  The  degrees  of  his  humiliation  :  it  was  not  only 
so  low  as  to  become  a  man,  a  man  under  law;  but  he 
humbled  himself  to  become  "  obedient  to  death,  even 
the  death  of  the  cross.”  Here  you  see  the  depth  of 
Christ’s  humiliation,  it  was  unto  death,  even  the  death 
of  the  cross,  the  death  of  a  malefactor. 

3.  The  duration,  or  continuance  of  his  humiliation  :  it 
continued  from  the  first  moment  of  his  incarnation  to 
the  moment  of  his  resurrection  from  the  grave  ;  so  long 
his  humiliation  lasted.  Hence  we  derive  this  proposition : 
The  state  of  Christ ,  from  his  conception  to  his  resurrection , 

was  a  state  of  deep  abasement  and  humiliation. 

We  are  now  entering  upon  Christ’s  humbled  state, 
which  I  shall  describe  under  three  general  heads,  namely, 
his  humiliation  in  his  incarnation,  in  his  life,  and  in  his 
death.  We  now  consider  his  humiliation  in  his  incar¬ 
nation,  implied  in  the  words,  "  Being  found  in  fashion 
as  a  man.”  By  which  you  are  to  understand,  not  that  he 
merely  assumed  a  body,  to  appear  transiently  to  us  in 
it,  and  so  lay  it  down  again  ;  but  his  true  and  real  as¬ 
sumption  of  our  nature,  which  was  a  special  part  of  his 
humiliation  ;  as  will  appear  by  the  following  particulars  : 

1.  The  incarnation  of  Christ  was  a  m<*§t  wonderful  hu¬ 
miliation,  inasmuch  as  thereby  he,  who  is  "  over  all,  God 
blessed  for  ever,”  is  brought  into  the  rank  and  order  of 


212 


THE  FOUNTAIN  OF  LIFE. 


Ch.  18. 


creatures.  This  is  the  astonishing  mystery,  that  God 
should  be  manifest  in  the  flesh,  1  Tim.  3  :  16,  that  the 
eternal  God  should  truly  and  properly  be  called  the 
Man  Christ  Jesus.  1  Tim.  2:5.  It  was  a  wonder  to 
Solomon,  that  God  would  dwell  in  the  stately  and  magni¬ 
ficent  temple  at  Jerusalem  :  "But  will  God  in  very  deed 
dwell  with  men  on  earth  1  Behold,  the  heaven,  and  hea¬ 
ven  of  heavens  cannot  contain  thee  ;  how  much  less 
this  house  which  I  have  built i”  2  Chron.  6  :  18.  But  it 
is  a  far  greater  wonder  that  God  should  dwell  in  a  body 
of  flesh,  and  pitch  his  tabernacle  with  us.  John,  1  :  14. 

The  heathen  Chaldeans  told  the  king  of  Babel,  that 
the  "  dwelling  of  the  gods  is  not  with  flesh.”  Dan.  2 : 
11.  But  now  God  not  only  dwells  with  flesh,  but  dwells 
in  flesh  ;  yea,  "  was  made  flesh,  and  dwelt  among  us.” 

For  the  sun  to  fall  from  its  sphere,  and  be  degraded 
into  a  wandering  atom ;  for  an  angel  to  be  turned  out 
of  heaven,  and  be  converted  into  a  fly  or  a  worm,  had 
not  been  such  abasement ;  for  they  were  but  creatures 
before,  and  so  they  would  abide  still,  though  in  an  infe¬ 
rior  rank.  The  distance  between  the  highest  and  low¬ 
est  species  of  creatures  is  but  a  finite  distance.  The 
angel  and  the  worm  dwell  not  so  far  asunder.  But  for 
the  infinite  glorious  Creator  of  all  things  to  become  a 
creature,  is  a  mystery  exceeding  all  human  understand¬ 
ing.  The  distance  between  God  and  the  highest  order 
of  creatures  is  an  infinite  distance.  He  is  said  to  hum¬ 
ble  himself  to  behold  the  things  that  are  done  in  heaven. 
What  a  humiliation  then  is  it,  to  behold  the  things  in 
the  lower  world !  but  to  be  born  into  it,  and  become  a 
man!  great  indeed  is  the  mystery  of  godliness.  "Be¬ 
hold,  (saith  the  prophet,  Isa.  40  :  15,  17,)  the  nations 
are  as  the  drop  of  a  bucket,  and  are  counted  as  the 
small  dust  of  tlae  balance  ;  he  taketh  up  the  isles  as  a 
very  little  thing.  All  nations  before  him  are  as  nothing, 
and  they  are  accounted  to  him  less  than  nothing,  and 


Ch.  18. 


Christ’s  incarnation. 


213 


vanity.”  If,  indeed,  this  great  and  incomprehensible 
Majesty  will  himself  stoop  to  the  state  and  condition 
of  a  creature,  we  may  easily  believe  that,  being  once  a 
creature,  he  would  expose  himself  to  hunger,  thirst, 
shame,  spitting,  death,  or  any  thing  but  sin.  For  that 
once  being  a  man,  he  should  endure  any  of  these  things, 
is  not  so  wonderful,  as  that  he  should  become  a  man. 
This  was  the  low  step,  a  deep  abasement  indeed ! 

2.  It  was  a  marvellous  humiliation  to  the  Son  of  God, 
not  only  to  become  a  creature,  but  an  inferior  creature , 
a  man,  and  not  an  angel.  Had  he  taken  the  angelic  na¬ 
ture,  though  it  had  been  a  wonderful  abasement  to  him, 
yet  he  had  staid,  if  I  may  so  speak,  nearer  his  own 
home,  and  been  somewhat  more  like  to  a  God  than  now 
he  appeared,  when  he  dwelt  with  us ;  for  angels  are  the 
highest  and  most  excellent  of  all  created  beings.  For 
their  nature,  they  are  pure  spirits  5  for  their  wisdom,  in¬ 
telligences  5  for  their  dignity,  they  are  called  principali¬ 
ties  and  powers ;  for  their  habitations,  they  are  styled 
the  heavenly  host ;  and  for  their  employment,  it  is  to 
behold  the  face  of  God  in  heaven.  One  description  both 
of  our  holiness  and  happiness  in  the  coming  world  is 
this,  we  shall  be  "  equal  to  the  angels.”  Luke,  20:36. 
As  man  is  nothing  to  God,  so  he  is  much  inferior  to  the 
angels  ;  so  much  below  them,  that  he  is  not  able  to  bear 
the  sight  of  an  angel,  though  in  a  human  shape.  Judges, 
13:  22.  When  the  psalmist  had  contemplated  the  hea¬ 
vens,  and  viewed  the  celestial  bodies,  the  glorious  lumi¬ 
naries,  the  moon  and  stars  which  God  had  made,  he 
cries  out,  "  What  is  man,  that  thou  art  mindful  of  him, 
or  the  son  of  man,  that  thou  visitest  him !  thou  hast 
made  him  a  little  lower  than  the  angels.”  Psalm  8:5 ,6 
Take  man  at  his  best,  when  he  came  perfect  and  pure 
from  his  Maker’s  hand,  in  the  state  of  innocency  ;  yet 
he  was  inferior  to  angels.  They  always  bore  the  image 
of  God  in  a  more  eminent  degree  than  man,  as  being 


214 


THE  Ft  UNTAIN  OF  LIFE. 


Cll  IS. 


wholly  spiritual,  and  so  a  more  lively  representation  of 
God  than  man  could  be,  whose  noble  soul  is  immersed 
in  matter,  and  enclosed  in  flesh  and  blood.  Yet  Christ 
chooseth  this  inferior  order  of  creatures,  and  passeth 
by  the  angelic  nature  ;  "  He  took  not  on  him  the  nature 
of  angels,  but  the  seed  of  Abraham.”  Heb.  2:  16. 

3.  Moreover,  Jesus  Christ  did  not  only  assume  the 
human  nature  ;  hut  he  also  assumed  its  nature,  after  sin 
had  blotted  its  original  g/ory,  and  withered  its  beauty 
and  excellency.  For  he  came  not  in  our  nature  before 
the  fall,  whilst  as  yet  its  glory  was  fresh  in  it ;  but  he 
came,  as  the  apostle  speaks,  "  in  the  likeness  of  sinful 
flesh,”  Rom.  8  :  3,  that  is,  in  flesh  that  had  the  marks,  and 
miserable  effects,  and  consequents  of  sin  upon  it.  I  say 
not  that  Christ  assumed  sinful  flesh,  or  flesh  really  de¬ 
filed  by  sin.  That  which  was  born  of  the  virgin  was 
holy.  By  the  power  of  the  Highest  it  was  so  sanctified 
that  no  taint  of  original  pollution  remained  in  it.  But 
yet,  though  it  had  not  intrinsic  native  uncleanness  in  it, 
it  had  the  effects  of  sin  upon  it ;  yea,  it  was  attended 
with  the  whole  troop  of  human  infirmities  that  sin  at 
first  brought  into  our  common  nature,  such  as  hunger, 
thirst,  weariness,  pain,  mortality,  and  these  natural  weak¬ 
nesses  and  evils  that  clog  our  miserable  natures,  and 
under  which  they  groan  from  day  to  day. 

Though  he  was  not  a  sinner,  yet  he  appeared  like  a 
sinful  man,  and  they  that  saw  and  conversed  with  him 
took  him  for  a  sinner,  seeing  all  these  effects  of  sin 
upon  him.  In  these  things  he  came  as  near  to  sin  as  his 
holiness  could  admit.  0  what  a  stoop  was  this!  To  be 
made  in  the  likeness  of  flesh,  though  the  innocent  flesh 
of  Adam,  had  been  much;  but  to  be  made  in  the  like¬ 
ness  of  sinful  flesh,  the  flesh  of  sinners,  rebels ;  Oh 
what  is  this !  and  who  can  declare  it !  And  indeed,  if 
he  were  to  be  a  Mediator  of  reconciliation,  it  was  ne¬ 
cessary  it  should  be  so.  It  behoved  him  to  assume  the 


Ch.  18. 


Christ’s  incarnation. 


215 


same  nature  that  sinned  :  to  make  satisfaction  in  it.  Yea, 
these  sinless  infirmities  were  necessary  to  be  assumed 
with  the  nature,  as  his  bearing  them  was  a  part  of  his 
humiliation,  and  went  to  make  up  satisfaction  for  us. 
Moreover,  by  them  our  High  Priest  was  qualified  from 
his  own  experience,  and  filled  with  tender  compassion 
to  us.  Oh  the  admirable  condescension  of  a  Saviour, 
to  take  such  a  nature  !  to  put  on  such  a  garment  when 
so  very  mean  and  ragged  !  Did  this  become  such  a  Sa¬ 
viour  1  Oh  grace  unsearchable  ! 

4.  And  yet  more,  by  this  his  incarnation  he  was  greatly 
humbled,  inasmuch  as  this  so  vailed,  clouded,  and  dis¬ 
guised  him,  that  during  the  time  he  lived  here  he  looked 
not  like  himself  as  God.  Hereby  "he  made  himself  of 
no  reputation.”  Phil.  2 :  7.  By  reason  hereof  he  lost  all 
esteem  and  honor  from  those  that  saw  him,  "Is  not 
this  the  carpenter’s  sonl”  Matt.  13  :  55.  To  see  a  poor 
man  traveling  up  and  down  the  country,  in  hunger, 
thirst,  weariness,  attended  with  a  company  of  poor  men ; 
one  of  his  company  bearing  the  bag,  and  that  which  was 
put  therein,  John,  13  :  29  ;  who  that  saw  him,  would  ever 
have  thought  this  had  been  the  Creator  of  the  world, 
the  Prince  of  the  kings  of  the  earth  1  "  He  was  despised, 
and  we  esteemed  him  not.”  Who  of  you  would  not 
rather  endure  much  misery  as  a  man,  than  be  degraded 
into  a  contemptible  worm  1  Yet  Christ  stooped  to  an 
infinitely  deeper  degradation. 

And  think  with  yourselves  now,  was  not  this  astonish¬ 
ing  self-denial  1  It  was  a  black  cloud  that  for  so  many 
years  darkened  and  shut  up  his  glory,  that  it  could  not 
shine  out  to  the  world  ;  only  some  weak  rays  of  the 
Godhead  shone  to  some  few  eyes,  through  the  chinks 
of  his  humanity  ;  as  the  clouded  sun  sometimes  breaks 
forth  a  little,  and  casts  some  faint  beams,  and  is  hid 
again.  "We  saw  his  glory,”  says  the  beloved  apostle, 
"  as  of  the  only  begotten  Son,”  John,  1  :  14 ;  but  the  world 


216 


THE  FOUNTAIN  OF  LIFE. 


Ch.  18. 


knew  him  not.  If  a  prince  walk  up  and  down  in  dis¬ 
guise,  he  must  expect  no  more  honor  than  a  mean  sub¬ 
ject.  This  was  the  case  of  our  Lord  Jesus  Christ. 

5.  Again,  Christ  was  greatly  humbled  by  his  incarna¬ 
tion,  inasmuch  as  thereby  he  was  put  at  a  distance  from 
the  Father ,  and  that  ineffable  joy  and  pleasure  he  eter¬ 
nally  had  with  him.  Think  not,  reader,  but  the  Lord  Je¬ 
sus  had  high  and  inimitable  communion  with  God  while 
he  walked  here  in  the  flesh  ;  but  yet  to  live  by  faith,  as 
Christ  here  did,  is  one  thing ;  and  to  be  in  the  bosom  of 
God,  as  he  was  before,  is  another.  To  cry,  and  God  not 
hear,  as  he  complains,  Ps.  32  :  3,  nay,  to  be  reduced  to 
such  distress  as  to  be  forced  to  cry  out  so  bitterly  as  he 
did,  "  My  God,  my  God,  why  hast  thou  forsaken  me  1” 
Ps.  22 :  1  ;  this  was  a  thing  Christ  was  utterly  unac¬ 
quainted  with  till  he  was  found  in  fashion  as  a  man. 

6.  And  lastly,  It  was  a  great  stoop  and  condescension 
of  Christ  if  he  would  become  a  man,  to  take  his  nature 
from  such  obscure  parents,  and  choose  such  a  low  and 
contemptible  state  in  this  world  as  he  did.  He  is  born, 
not  of  the  blood  of  nobles,  but  of  a  poor  woman  in 
Israel,  espoused  to  a  carpenter  :  yea,  and  that,  too,  under 
all  the  disadvantages  imaginable;'  not  in  his  mother’s 
house ;  but  an  inn ;  yea,  a  stable.  He  suited  all  to  that 
abased  state  he  was  designed  for ;  and  came  among  us 
under  all  the  humbling  circumstances  imaginable  :  "  You 
know  the  grace  of  our  Lord  Jesus  Christ,  how  that 
though  he  was  rich,  yet  for  our  sakes  he  became  poor.” 
2  Cor.  8  :  9.  Thus  I  have  shown  you  some  few  particu¬ 
lars  of  Christ’s  humiliation  in  his  incarnation. 

Inference  1.  Hence  we  gather  the  fulness  and  com¬ 
pleteness  of  Christ's  satisfaction ,  as  the  sweet  first-fruits 
of  his  incarnation.  Did  man  offend  and  violate  the  law 
of  God  I  Behold,  God  himself  is  become  man  to  repair 
that  breach,  and  satisfy  for  the  wrong  done.  The  high¬ 
est  honor  that  ever  the  law  of  God  received,  was  to 


Ch.  18. 


Christ’s  incarnation. 


217 


have  such  a  person  as  the  man  Christ  Jesus  stand  before 
its  bar  and  make  reparation  to  it.  This  is  more  than  if 
it  had  poured  out  all  our  blood,  and  built  up  its  honor 
upon  the  ruins  of  the  whole  creation. 

It  is  not  so  much  to  see  all  the  stars  in  heaven  over* 
cast,  as  to  see  one  sun  eclipsed.  The  greater  Christ 
was,  the  greater  was  his  humiliation;  and  the  greater 
his  humiliation  was,  the  more  full  and  complete  was  his 
satisfaction;  and  the  more  complete  his  satisfaction,  the 
more  perfect  and  steady  is  the  believer’s  consolation. 
If  he  had  not  stooped  so  low,  our  joy  and  comfort  could 
not  be  exalted  so  high.  The  depth  of  the  foundation  is 
the  strength  of  the  superstructure. 

2.  Did  Christ  for  our  sakes  stoop  from  his  majesty, 
glory,  and  dignity  in  heaven,  to  the  mean  and  contempti¬ 
ble  state  of  a  man  I  What  a  'pattern  of  self-denial  is  here 
presented  to  Christians !  What  objection  or  excuses 
against  this  duty  can  remain,  after  such  an  example  as 
is  here  given  %  Brethren,  let  me  tell  you,  the  pagan 
world  was  never  acquainted  with  such  an  argument  as 
this  to  press  them  to  self-denial.  Did  Christ  stoop,  and 
cannot  you  stoop  1  did  Christ  stoop  so  much,  and  cannot 
you  stoop  the  least  I  Was  he  willing  to  become  any 
thing,  a  worm,  a  reproach,  a  curse ;  and  cannot  you 
bear  any  abasement  %  Does  the  least  slight  and  neglect 
poison  your  heart  with  discontent,  malice,  and  revenge  1 
Oh,  how  unlike  Christ  are  you  !  Hear,  and  blush  in  hear¬ 
ing,  what  your  Lord  saith  in  John,  13  :  14.  "  If  I  then, 
your  Lord  and  Master,  wash  your  feet,  ye  ought  also  to 
wash  one  another’s  feet.”  "  The  example  does  not 
oblige  us  (as  a  learned  man  well  observes)  to  the  same 
individual  act,  but  it  obliges  us  to  follow  the  reason  of 
the  example  ;”  that  is,  after  Christ’s  example,  we  must 
be  ready  to  perform  the  humblest  offices  of  love  and 
service  to  one  another.  And  indeed  to  this  it  obliges 
most  forcibly  ;  for  it  is  as  if  a  master,  seeing  a  proud 

Fountain.  ia 


218 


THE  FOUNTAIN  OF  LIFE. 


Ch.  18. 


servant,  that  despises  his  work,  as  if  it  were  too  mean 
and  base,  should  come  and  take  it  out  of  his  hand ;  and 
when  he  has  done  it  should  say,  Doth  your  lord  and 
master  think  it  not  beneath  him  to  do  it,  and  is  it  be¬ 
neath  you  'l 

"  What  more  detestable,”  says  Bernard,  "  what  more 
unworthy,  or  what  deserves  severer  punishment,  than 
for  a  poor  man  to  magnify  himself,  after  he  hath  seen 
the  great  and  high  God  so  humbled  as  to  become  a 
little  child  1  It  is  intolerable  impudence  for  a  worm  to 
swell  with  pride,  after  it  hath  seen  majesty  emptying 
itself  j  seen  one  so  infinitely  above  us,  stoop  so  far  be¬ 
neath  us.”  Ah,  how  opposite  should  pride  and  haughti 
ness  be  to  the  spirit  of  a  Christian !  I  am  sure  nothing 
is  more  so  to  the  spirit  of  Christ.  Your  Saviour  was 
lowly,  meek,  self-denying,  and  of  a  most  condescending 
spirit  i  he  looked  not  at  his  own  things,  but  yours.  Phil. 
2  :  4.  And  does  it  become  you  to  be  proud  and  selfish! 
Jerome,  in  his  epistle  to  Pamachius,  a  godly  young  no¬ 
bleman,  advised  him  to  be  eyes  to  the  blind,  feet  to  the 
lame  ;  yea,  saith  he,  if  need  be,  I  would  not  have  you 
refuse  to  cut  wood  and  draw  water  for  the  saints ;  and 
what  is  this  to  buffeting  and  spitting,  being  crowned 
with  thorns,  scourging  and  dying  !  Yet  Christ  under¬ 
went  all  this,  and  that  for  the  ungodly. 

3.  Did  Christ  stoop  so  low  as  to  become  a  man  to 
save  us  !  Then  those  that  perish  under  the  Gospel,  must 
perish  without  excuse.  What  would  you  have  Christ  do 
more  !  Lo,  he  hath  laid  aside  the  robes  of  majesty  and 
glory,  put  on  your  own  garments  of  flesh,  come  down 
from  his  throne,  and  brought  salvation  home  to  your 
own  doors.  Surely,  the  lower  Christ  stooped  to  save  us, 
the  lower  those  shall  sink  under  wrath  that  neglect  so 
great  salvation.  The  Lord  Jesus  is  brought  low,  but 
the  unbeliever  would  lay  him  yet  lower  ;  he  will  tread 
under  foot  the  Son  of  God.  Heb.  10  :  29.  For  such  (as 


Ch.  18. 


Christ’s  incarnation. 


219 


the  apostle  there  speaks)  is  reserved  something  worse 
than  dying  without  mercy.  What  pleas  and  excuses 
others  will  make  at  the  judgment-seat,  I  know  not ;  but 
one  thing  is  evident,  such  will  be  speechless.  0  poor 
sinners !  your  damnation  is  just,  if  you  refuse  grace 
brought  home  by  Jesus  Christ  himself  to  your  very 
doors.  The  Lord  grant  this  may  not  be  thy  case  who 
readest  these  lines. 

4.  Moreover,  hence  it  follows  that  none  doth  or  can 
love  like  Christ :  His  love  to  man  is  matchless.  Its  free¬ 
ness,  strength,  eternity,  and  immutability,  give  it  a  lus¬ 
tre  beyond  all  examples.  It  was  a  strong  love  indeed, 
that  made  him  lay  aside  his  glory,  to  be  found  in  fashion 
as  a  man,  for  our  salvation.  We  read  of  Jonathan’s  love 
to  David,  which  passed  the  love  of  women ;  of  Jacob’s 
love  to  Rachel,  who  for  her  sake  endured  the  heat  of 
summer  and  cold  of  winter  ;  of  David’s  love  to  Absa¬ 
lom  ;  of  the  primitive  Christians’  love,  who  could  die  one 
for  another  :  but  neither  were  they  called  to  such  self- 
denial  as  Christ,  nor  had  he  such  inducements  from  the 
object  of  his  love  as  they  had.  His  love,  like  himself, 
is  wonderful. 

5.  Did  the  Lord  Jesus  so  deeply  abase  himself  for  us  I 
What  claims  has  he  on  us  to  exalt  and  honor  him ,  who 
for  our  sakes  was  so  abased !  It  was  a  good  saying  of 
Bernard,  "By  how  much  the  viler  he  was  made  for  me, 
by  so  much  the  dearer  he  shall  be  to  me.”  And  oh  that 
all  to  whom  Christ  is  dear,  would  study  to  exalt  and 
honor  him  in  these  four  ways  : 

By  frequent  and  delightful  speaking  of  him  and  for 
him.  When  Paul  had  once  mentioned  his  name,  he 
knows  not  how  to  part  with  it,  but  repeats  it  no  less 
than  ten  times  in  the  compass  of  ten  verses.  1  Cor.  1  : 
1-10.  It  was  Lambert’s  motto,  "None  but  Christ,  none 
but  Christ.”  It  is  said  of  Johannes  Milius,  that  after  his 
conversion  he  was  seldom  or  never  observed  to  men- 


220 


THE  FOUNTAIN  OF  LIFE. 


Ch.  18. 


tion  the  name  of  Jesus  but  tears  would  drop  from  his 
eyes  ;  so  dear  was  Christ  to  him.  Mr.  Fox  never  denied 
any  beggar  that  asked  alms  in  Christ’s  name,  or  for  Je¬ 
sus’  sake.  Julius  Palmer,  when  all  concluded  he  was 
dead,  being  turned  as  black  as  a  coal,  at  last  moved  his 
scorched  lips,  and  was  heard  to  say,  "  Sweet  Jesus,”  and 
fell  asleep. 

Plutarch  tells  us,  that  when  Titus  Flaminius  had  freed 
the  poor  Grecians  from  the  bondage  with  which  they 
had  been  long  ground  by  their  oppressors,  and  the 
herald  was  to  proclaim  in  their  audience  the  articles  of 
peace  he  had  concluded  for  them,  they  so  pressed  upon 
him,  (not  being  half  of  them  able  to  hear,)  that  he  was 
in  great  danger  of  losing  his  life  in  the  press  ;  at  last, 
reading  them  a  second  time,  when  they  came  to  under¬ 
stand  distinctly  how  their  case  stood,  they  shouted  for 
joy,  crying,  Son-ng,  ”  a  Saviour,  a  Saviour,”  till 

the  very  heavens  rung  with  their  acclamations.  And  all 
that  night  the  poor  Grecians,  with  instruments  of  music 
and  songs  of  praise,  danced  and  sung  about  his  tent, 
extolling  him  as  a  god  that  had  delivered  them.  But 
surely  you  have  more  reason  to  be  exalting  the  Author 
of  your  salvation,  who,  at  a  dearer  rate,  hath  freed  you 
from  a  more  dreadful  bondage.  Oh  ye  that  have  escaped 
the  eternal  wrath  of  God,  by  the  humiliation  of  his  Son, 
extol  your  great  Redeemer,  and  for  ever  celebrate 
his  praises  ! 

Honor  him  by  exercising  faith  in  him  for  whatsoever 
lies  in  the  promises  yet  unaccomplished.  In  this  you  see 
the  great  and  most  difficult  promise  fulfilled,  "  The  seed 
of  the  woman  shall  bruise  the  serpent’s  head,”  Gen. 
3:15;  and  seeing  that  which  was  most  improbable  and 
difficult  is  fulfilled,  even  Christ  come  in  the  flesh,  me- 
thinks  our  unbelief  should  be  removed  for  ever,  and  all 
other  promises  the  more  easily  believed.  It  seemed 
much  more  improbable  and  impossible  to  reason,  that 


Ch.  18. 


Christ’s  incarnation. 


221 


God  should  become  a  man,  and  stoop  to  the  condition 
of  a  creature,  than  that,  being  a  man,  he  should  perform 
all  the  good  which  his  incarnation  and  death  procured. 
Unbelief  usually  argues  from  one  of  these  two  grounds, 
Can  God  do  this  1  or,  Will  God  do  it  1  It  is  questioning 
either  his  power  or  his  will;  but  after  this,  let  it  ceaso 
for  ever  to  cavil  against  either.  His  power  to  save 
should  never  be  questioned  by  any  that  know  what  suf¬ 
ferings  and  infinite  burdens  he  supported  in  our  nature ; 
and  surely  bis  willingness  to  save  should  never  be  put 
in  question  by  any  that  consider  how  low  he  stooped 
for  our  sakes. 

Honor  him  by  drawing  nigh  to  God  with  delight, 
“  through  the  veil  of  Christ's  flesh."  Heb.  10  :  20.  God 
hath  made  this  flesh  of  Christ  a  veil  between  the  bright¬ 
ness  of  his  glory  and  us ;  it  serves  to  rebate  the  unsup- 
portable  glory,  and  also  to  give  admission  to  it,  as  the 
veil  did  in  the  temple.  Through  this  body  of  flesh, 
which  Christ  assumed,  are  all  the  outlets  of  grace  from 
God  to  us ;  and  through  it,  also,  must  be  all  our  returns 
to  God  again.  It  is  made  the  great  medium  of  our  com¬ 
munion  with  God. 

Honor  him  also  by  applying  yourselves  to  him,  under 
all  temptations ,  wants ,  and  troubles ,  of  what  kind  soever, 
as  to  one  that  is  tenderly  sensible  of  your  case,  and 
most  willing  and  ready  to  relieve  you.  Oh  remember, 
this  was  one  of  the  inducements  that  persuaded  him  to 
take  your  nature,  that  he  might  be  furnished  abundant¬ 
ly  with  tender  compassion  for  you,  from  the  sense 
he  should  have  of  your  infirmities  in  his  own  body  : 
"  Wherefore  in  all  things  it  behoved  him  to  be  made 
like  unto  his  brethren,  that  he  might  be  a  merciful  and 
faithful  High  Priest,  in  things  pertaining  to  God,  to 
make  reconciliation  for  the  sins  of  the  people.”  Heb. 
2:  17.  You  know  by  this  argument  the  Lord  pressed 
the  Israelites  to  be  kind  to  strangers ;  for  (saith  he) 


222 


THE  FOUNTAIN  OF  LIFE. 


Ch.  19 


"  you  know  the  heart  of  a  stranger.”  Exod.  23  :  9 
Christ,  by  being  in  our  nature,  knows  experimentally 
what  are  our  wants,  fears,  temptations,  and  distresses, 
and  so  is  able  to  have  compassion.  Oh  let  your  hearts 
dwell  upon  this  admirable  condescension,  till  they  be 
filled  with  it,  and  your  lips  say,  Thanks  be  to  God  for 
Jesus  Christ  ! 


CHAPTER  XIX. 

CHRIST’S  HUMILIATION— IN  HIS  LIFE. 

“  And  being  found  in  fashion  as  a  man ,  he  humbled  himself ,  and  be- 
came  obedient  unto  death ,  even  the  death  of  the  cross.  Phil.  2  :  8. 

This  scripture  was  considered  in  the  last  discourse, 
and,  indeed,  can  never  be  enough  considered :  it  holds 
forth  the  humble  state  of  the  Lord  Jesus  during  the  time 
of  his  abode  on  earth.  We  have  seen  how  he  was  hum¬ 
bled  by  his  incarnation ;  we  are  now  to  consider  how  he 
was  humbled  in  his  life:  yet  expect  not  that  I  should 
give  you  here  an  exact  history  of  the  life  of  Christ.  The 
Scriptures  speak  but  little  of  the  private  part  of  his  life, 
and  it  is  not  my  design  to  dilate  upon  all  the  memorable 
passages  that  the  evangelists,  those  faithful  narrators 
of  the  life  of  Christ,  have  preserved  for  us ;  but  only  to 
notice  and  improve  some  more  observable  particulars  in 
his  life,  wherein  especially  he  was  humbled. 

1.  The  Lord  Jesus  was  humbled  in  his  very  infancy, 
by  his  circumcision  according  to  the  law.  For  being  of  the 
stock  of  Israel,  he  was  to  undergo  the  ceremonies  and 
submit  to  the  ordinances  belonging  to  that  people,  and 
thereby  to  put  an  end  to  them  ;  for  so  it  became  him  to 
"  fulfil  all  righteousness.”  "  And  when  eight  days  were 


Ch.  19. 


HUMILIATION  IN  HIS  LIFE. 


223 


accomplished  for  the  circumcising  of  the  child,  his  name 
was  called  Jesus.”  Luke,  2  :  21.  Hereby  the  Son  of 
God  was  greatly  humbled,  especially  in  these  two 
respects : 

1.  In  that  hereby  he  obliged  himself  to  keep  the  whole 
law ,  though  he  was  the  Law-maker;  "For  I  testify 
again  to  every  man  that  is  circumcised,  that  he  is  a 
debtor  to  do  the  whole  law.”  Gal.  5  :  3.  The  apostle’s 
meaning  is,  he  is  a  debtor  in  respect  to  duty,  because 
he  that  thinks  himself  bound  to  keep  one  part  of  the 
ceremonial  law,  doth  thereby  bind  himself  to  keep  it  all ; 
for  all  the  parts  are  inseparably  united.  And  he  that  is 
a  debtor  in  duty  to  keep  the  whole  law,  quickly  becomes 
a  debtor  as  to  its  penalty,  not  being  able  to  keep  any 
part  of  it.  Christ  therefore  coming  as  our  Surety  by  his 
circumcision,  obliges  himself  to  pay  the  whole  debt  of 
duty  by  fulfilling  all  righteousness :  and  though  his 
obedience  to  the  law  was  so  exact  and  perfect  that  he 
contracted  no  debt  of  penalty  for  any  transgression  of 
his  own ;  yet  he  obliges  himself  to  pay  the  debt  of  pe¬ 
nalty  which  he  had  contracted,  by  suffering  all  the  pains 
due  to  transgressors.  This  was  that  intolerable  yoke 
that  none  were  able  to  bear  but  Christ.  Acts,  15  :  10. 
And  it  was  no  small  thing  in  Christ  to  bind  himself  to 
the  law,  as  a  subject  made  under  it ;  for  he  was  the 
Lawgiver,  above  all  law :  and  herein  the  sovereignty  of 
God  (one  of  the  choice  flowers  in  the  crown  of  heaven) 
was  obscured  and  veiled  by  his  subjection. 

2.  By  his  circumcision  he  was  represented  to  the 
world  not  only  as  a  subject,  but  as  a  sinner ;  for  though 
he  was  pure  and  holy,  yet  this  ordinance  passing  upon 
him,  seemed  to  imply  as  if  corruption  had  indeed  been 
in  him,  which  must  be  cut  off  by  mortification.  For  this 
was  the  mystery  principally  intended  by  circumcision : 
it  served  to  admonish  Abraham,  and  his  seed,  of  the 
guiltiness,  uncleanness,  and  corruption  of  their  hearts 


224 


THE  FOUNTAIN  OF  LIFE. 


Ch.  19 


and  nature  So  Jer.  4  : 4.  Hence  the  rebellious  and  un¬ 
mortified  are  called  "  stiff-necked  and  uncircumcised  in 
heart  ”  Acts,  7:51.  And  as  it  served  to  convince  of  na¬ 
tural  uncleanness,  so  it.  signified  and  sealed  "  the  put¬ 
ting  off  the  body  of  the  sins  of  the  flesh,”  as  the  apostle 
expresses  it.  Col.  2:11. 

II.  Christ  was  humbled  by  persecution ,  and  that  in  the 
very  morning  of  his  life  ;  he  was  banished  almost  as 
soon  as  born.  u  Flee  into  Egypt, ”  saith  the  angel  to 
Joseph,  uand  be  thou  there  until  I  bring  thee  word,  for 
Herod  will  seek  the  young  child  to  destroy  him.”  Matt. 
2:  13.  Ungrateful  Herod!  was  this  entertainment  for  a 
Saviour  I  What!  raise  a  country  against  him,  as  if  a 
destroyer,  rather  than  a  Saviour,  had  landed  upon  the 
coast  1  But  herein  Herod  fulfilled  the  Scriptures  whilst 
venting  his  own  rage  5  for  so  it  was  foretold.  Jer. 
31  :  15.  And  this  early  persecution  was  not  obscurely 
hinted  in  the  title  of  the  22d  Psalm,  a  Psalm  which 
looks  rather  like  a  history  of  the  New,  than  a  prophecy 
of  the  Old  Testament. 

III.  Our  Lord  Jesus  Christ  was  yet  more  humbled  in 
his  life,  by  that  poverty  and  outward  meanness  which  all 
along  attended  his  condition  :  he  lived  poor  and  low  all 
his  days ;  so  speaks  the  apostle,  "  Though  he  was  rich, 
yet  for  our  sakes  he  became  poor,”  2  Cor.  8:9;  so 
poor,  that  he  was  never  owner  of  a  house  to  dwell  in, 
but  lived  all  his  days  in  other  men’s  houses,  or  lay  in 
the  open  air.  His  outward  condition  was  more  neglected 
and  destitute  than  that  of  the  birds  of  the  air,  or  beasts 
of  the  earth;  so  he  told  the  scribe,  who  professed  such 
readiness  to  follow  him,  "  The  foxes  have  holes,  and 
the  birds  of  the  air  have  nests  ;  but  the  Son  of  man  hath 
not  where  to  lay  his  head.”  Matt.  8  :  20.  Sometimes  he 
feeds  upon  barley-bread  and  broiled  fish  ;  and  some¬ 
times  he  was  hungry,  and  had  nothing  to  eat.  Mark, 
11 :  12. 


Ch.  19. 


HUMILIATION  IN  HIS  LIFE. 


225 


He  'f  came  not  to  be  ministered  unto,  but  to  minis¬ 
ter,”  Matt.  20  :  28  j  not  to  amass  earthly  treasures,  but 
to  bestow  heavenly  ones.  His  great  and  heavenly  soul 
neglected  and  despised  those  things  which  too  many  of 
his  followers  too  much  admire  and  prosecute.  He  spent 
not  a  careful  thought  about  those  things  that  engross 
thousands  and  ten  thousands  of  our  thoughts.  Indeed 
he  came  to  be  humbled,  and  to  teach  men  by  his  exam¬ 
ple  the  vanity  of  this  world,  and  pour  contempt  upon 
its  insnaring  glory ;  and  therefore  went  before  us  in  a 
chosen  and  voluntary  poverty. 

IV.  Our  Lord  Jesus  was  yet  further  humbled  in  his 
life,  by  the  horrid  iemptatiojis  wherewith  Satan  assault¬ 
ed  him,  than  which  nothing  could  be  more  grievous  to 
his  holy  heart.  The  evangelist  gives  us  an  account  of 
this,  Luke,  4 :  1-13,  in  which  context  you  find  how  the 
bold  and  envious  spirit  meets  the  Captain  of  our  salva¬ 
tion  in  the  field,  comes  up  with  him  in  the  wilderness 
when  he  was  solitary,  keeps  him  fasting  forty  days  and 
forty  nights,  and  assaults  him  with  a  very  plausible 
temptation  at  first,  and  afterwards  with  a  variety,  try¬ 
ing  several  weapons  upon  him.  When  he  had  made  a 
thrust  at  him  with  the  first  weapon,  in  which  he  espe¬ 
cially  trusted,  "  Command  that  these  stones  be  made 
bread,”  and  saw  how  Christ  put  it  by,  he  changes  his 
position,  and  assaults  him  with  temptations  to  blas¬ 
phemy,  even  to  fail  down  and  worship  the  devil.  But 
when  he  saw  he  could  fasten  nothing  on  him,  that  he 
was  as  pure  fountain-water  in  a  crystal  phial,  which 
how  much  soever  agitated  and  shaken,  produces  no 
dregs  or  sediment,  but  remains  pure  still ;  I  say,  seeing 
this,  he  makes  a  politic  retreat,  quits  the  field  "  for  a 
season,”  yet  leaves  it  with  a  resolution  to  return  to  him 
again.  Thus  was  our  blessed  Lord  Jesus  humbled  by 
the  temptations  of  Satan :  and  what  can  you  imagine 
more  burdensome  to  him  that  was  brought  up  from 

10* 


226 


THE  FOUNTAIN  OF  LIFE. 


Ch.  19 


eternity  with  God,  delighting  in  the  Holy  Father,  than 
to  be  now  shut  into  a  wilderness  with  the  devil,  there  to 
be  tempted  so  many  days,  and  have  his  ears  filled, 
though  not  defiled,  with  horrid  blasphemy 'l  How  great 
a  humiliation  must  this  be  to  him  who  was  truly  God ! 
To  see  a  slave  of  his  house  setting  upon  himself  the 
Lord  !  His  jailer  coming  to  take  him  prisoner,  if  he  can  ! 
A  base  apostate  spirit  daring  to  attempt  such  things  as 
these  upon  him !  Surely  this  was  a  deep  abasement  to 
the  Son  of  God. 

V.  Our  blessed  Lord  Jesus  was  yet  more  humbled  in 
his  life  than  all  this,  and  that  by  his  own  sympathy  with 
others ,  under  all  the  burdens  that  made  him  groan.  For 
he,  much  more  than  Paul,  could  say,  Who  is  afflicted, 
and  I  burn  not  'l  He  lived  all  his  time,  as  it  were,  in  a 
hospital  among  the  sick  and  wounded.  And  so  tender 
was  his  heart,  that  every  groan  for  sin,  or  under  the 
effects  of  sin,  pierced  him  so,  that  it  was  truly  said, 
"  himself  bare  our  sicknesses,  and  took  our  infirmities.” 
Matt.  8  :  16,  17.  This  was  spoken  upon  the  occasion  of 
some  poor  creatures  that  were  possessed  by  the  devil 
being  brought  to  him  to  be  dispossessed.  It  is  said  that 
when  he  saw  Mary  "weeping,  and  the  Jews  also  weep¬ 
ing  which  came  with  her,  he  groaned  in  the  spirit,  and 
was  troubled.”  John,  11  :  33.  And  ”  Jesus  wept,”  v.  35. 
Yea,  his  heart  flowed  with  pity  for  them  that  had  not 
one  drop  of  pity  for  themselves.  Witness  his  tears  wept 
over  Jerusalem.  Luke,  19  :  4*1,  42.  He  foresaw  the  mi¬ 
sery  that  was  coming,  though  they  neither  foresaw  nor 
feared  it.  Oh  how  it  pierced  him  to  think  of  the  cala¬ 
mities  hanging  over  that  great  city!  Yea,  he  mourned 
for  them  that  mourned  not  for  their  own  sins.  There¬ 
fore  it  is  said,  "  He  was  grieved  for  the  hardness  of 
their  hearts.”  Mark,  3:5.  So  that  the  commendation  of 
a  good  physician,  that  he  doth  as  it  were  die  with  every 
patient,  was  most  applicable  to  our  tender-hearted  Phy- 


Ch.  19. 


HUMILIATION  IN  HIS  LIFE. 


sician.  This  was  one  of  those  things  that  made  him 
"a  man  of  sorrows,  and  acquainted  with  grief.”  For 
the  more  holy  any  one  is,  the  more  he  is  grieved  and 
afflicted  by  the  sin  of  others ;  and  the  more  tender  any 
man  is,  the  more  he  is  pierced  with  beholding  the  mise¬ 
ries  that  lie  upon  others.  Certainly  there  was  never  any 
heart  more  holy,  or  more  sensible,  tender,  and  compas¬ 
sionate  than  Christ’s. 

VI.  That  which  yet  helped  to  humble  him  lower,  was 
the  ungrateful  and  most  base  and  unworthy  reception 
given  him.  He  was  not  received  or  treated  like  a  Sa¬ 
viour,  but  as  the  vilest  of  men.  One  would  think  that 
when  he  came  from  heaven  "  to  give  his  life  a  ransom 
for  many,”  Matt.  20  :  28  ;  when  he  was  "not  sent  to 
condemn  the  world,  but  that  the  world  through  him  might 
be  saved,”  John,  3 :  17 ;  when  he  came  to  "destroy  the 
works  of  the  devil,”  1  John,  3:8;  "to  open  the  prison- 
doors,  and  proclaim  liberty  to  the  captives,”  Isa.  61:1; 
I  say,  when  such  a  Saviour  arrived,  Oh,  with  what  ac 
clamations  of  joy  and  demonstrations  of  thankfulness 
should  he  have  been  received  !  One  would  have  thought 
they  should  even  kiss  the  ground  he  trod  upon :  but  in¬ 
stead  of  this,  he  was  hated.  John.  15  :  18.  He  was  de¬ 
spised  by  them.  Matt.  13  :  55.  So  reproached,  that  he 
became  "  the  reproach  of  men.”  Ps.  22  :  6.  Accused  of 
working  his  miracles  by  the  power  of  the  devil.  Matt. 
12  :  24.  He  was  trod  upon  as  a  worm.  Ps.  22:  6.  They 
buffeted  him,  Matt.  26 :  67 ;  smote  him  on  the  head, 
Matt.  27  :  30;  arrayed  him  as  a  fool,  verses  28,  29 ;  spat 
in  his  face,  verse  30.  One  of  his  own  followers  sold 
him,  another  forswore  him,  and  all  forsook  him  in  his 
greatest  troubles.  All  this  was  a  great  abasement  to 
the  Son  of  God,  who  was  not  thus  treated  for  a  day 
or  in  one  place,  but  all  his  days,  and  in  all  places. 
"Fie  endured  the  contradiction  of  sinners  against  him¬ 
self.”  In  these  particulars  I  have  pointed  out  to  you 


I 


228  THE  FOUNTAIN  OF  LIFE.  Ch.  19. 

something  of  the  humble  life  Christ  lived  in  the  world. 

Inference  1.  From  Christ’s  humiliation,  in  submit¬ 
ting  to  be  circumcised,  and  thereby  obliging  himself  to 
fulfill  the  whole  law,  it  follows,  that  justice  itself  may 
set  its  hand  and  seal  to  the  acquittance  and  discharge  of 
believers.  Christ  hereby  obliged  himself  to  pay  the  ut¬ 
most  demand  of  the  law  ;  to  bear  that  yoke  of  obedience 
that  never  any  before  him  could  bear.  And  as  his  cir¬ 
cumcision  obliged  him  to  keep  the  whole  law ;  so  he  was 
most  precise  and  punctual  in  the  observance  of  it :  so 
exact  that  the  sharp  eye  of  Divine  justice  cannot  espy 
the  least  flaw  in  it ;  but  acknowledges  full  payment,  and 
stands  ready  to  give  the  believer  a  full  acquittance  ; 
"that  God  may  be  just,  and  the  justifier  of  him  that 
believeth  in  Jesus.”  Rom.  3  :  26.  Had  not  Christ  been 
under  this  obligation,  we  had  never  been  discharged 
Had  not  his  obedience  been  entire,  complete,  and  per¬ 
fect,  our  justification  could  not  have  been  so.  He  that 
hath  a  precious  treasure,  will  be  loth  to  adventure  it  in 
a  leaky  vessel :  wo  to  the  holiest  man  on  earth,  if  the 
safety  of  his  precious  soul  were  to  be  adventured  on  the 
ground  of  the  best  duty  that  ever  he  performed.  But 
Christ’s  obedience  and  righteousness  is  firm  and  sound; 
a  foundation  on  which  we  may  safely  adventure  all. 

2.  From  the  early  flight  of  Christ  into  Egypt,  we  in¬ 
fer  that  the  greatest  innocency  and  piety  cannot  exempt 
from  persecution  and  injury.  Who  more  innocent  than 
Christ  I  and  Avho  more  persecuted  I  The  world  is  the 
world  still.  "  I  have  given  them  thy  word,  and  the  world 
hath  hated  them.”  John,  17  :  14.  The  adversary  lies  in 
wait  as  a  thief  for  them  that  carry  this  treasure  ;  they 
who  are  empty  of  it  may  sing  before  him,  he  never 
stops  them :  but  persecution  follows  piety,  as  the  shadow 
does  the  body.  "All  that  will  live  godly  in  Christ  Jesus 
must  suffer  persecution.”  2  Tim.  3  :  12.  Whosoever  re¬ 
solves  to  live  holily,  must  never  expect  to  live  quietly. 


Ch.  19. 


HUMILIATION  IN  HIS  LIFE. 


229 


All  that  will  live  godly,  will  exhibit  holiness  in  their 
lives,  which  convinces  and  disturbs  the  consciences  of 
the  ungodly.  It  is  this  enrages,  for  there-  is  an  enmity 
and  antipathy  between  them :  and  this  enmity  runs  in 
the  blood  ;  and  it  is  transmitted  with  it  from  generation 
to  generation  :  "  As  then  he  that  was  born  after  the  flesh 
persecuted  him  that  was  born  after  the  Spirit,  even  so  it 
is  now.”  Gal.  4  :  29.  Mark,  so  it  was,  and  so  it  is  still. 
"  Cain’s  club  is  still  carried  up  and  down  crimsoned  with 
the  blood  of  Abel,”  said  Bucholtzer ;  but  thus  it  must 
be,  to  conform  us  unto  Christ :  and  Oh  that  your  spirit, 
as  well  as  your  condition,  may  better  harmonize  with 
Christ.  He  suffered  meekly,  quietly,  and  self-denyingly  : 
be  ye  like  him.  Let  it  not  be  said  of  you,  as  it  is  of  the 
hypocrite,  whose  lusts  are  only  hid,  but  not  mortified 
by  his  duties,  that  he  is  like  a  flint,  which  seems  cold  ; 
but  if  you  strike  him,  he  is  all  fiery.  To  do  well,  and 
suffer  ill,  is  Christ-like. 

3.  Such  as  are  full  of  grace  and  holiness  may  be 
destitute  of  earthly  comforts.  What  an  overflowing  fulness 
of  grace  was  there  in  Christ !  and  yet  how  low  did  his 
outward  comforts  sometimes  fall !  And  as  it  fared  with 
him,  so  did  it  with  many  others  now  in  glory,  whilst  they 
were  on  their  way.  "Even  to  this  present  hour,  we  both 
hunger,  and  thirst,  and  are  naked,  and  buffeted,  and  have 
no  certain  dwelling-place.”  1  Cor.  4:11.  Their  souls 
were  richly  clothed  with  robes  of  righteousness,  their 
bodies  naked  or  meanly  clad.  Their  souls  fed  on  hidden 
manna,  their  bodies  were  hungry.  Let  us  be  content 
(saith  Luther)  with  our  hard  fare ;  for  do  we  not  feast 
with  angels  upon  the  bread  of  life  1  Remember,  when 
wants  pinch  hard,  that  these  fix  no  mark  of  God’s  hatred 
upon  you.  He  hath  dealt  no  worse  with  you  than  he 
did  with  his  own  Son.  Nay,  which  of  you  is  not  better 
accommodated  than  Christ  was  1  If  you  be  hungry  ox 
thirsty,  you  have  some  refreshments ;  you  have  beds  to 


230 


THE  FOUNTAIN  OF  LIFE. 


Ch.  19. 


lie  on :  the  Son  of  man  had  not  where  to  lay  his  head. 
And  remember  you  are  going  to  a  plentiful  country, 
where  all  your  wants  will  be  supplied ;  "  poor  in  the 
world,  rich  in  faith,  and  heirs  of  the  kingdom  which  God 
hath  promised.”  James,  2  :  5.  The  meanness  of  your 
present  will  add  to  the  lustre  of  your  future  condition. 

4.  Those  in  whom  Satan  has  no  interest,  may  have  most 
trouble  from  him  in  this  world  ;  "  The  prince  of  this 
world  cometh,  and  hath  nothing  in  me.”  John,  14  :  30. 
Where  he  knows  he  cannot  be  a  conqueror,  he  will  not 
cease  to  be  a  troubler.  This  bold  and  daring  spirit  ven¬ 
tured  to  assault  Christ  himself  ;  for  doubtless  he  was 
filled  with  envy  at  the  sight  of  him,  and  would  do  what 
he  could,  though  to  no  purpose,  to  obstruct  his  blessed 
design.  And  it  was  the  wisdom  and  love  of  Christ  to 
admit  him  to  come  as  near  him  as  might  be,  and  try  all 
his  darts  upon  him ;  that  by  this  experience  he  might 
himself  be  filled  with  pity  to  succor  them  that  are 
tempted.  And  as  he  set  on  Christ,  so  much  more  will 
he  attack  us  ;  and  but  too  oft  comes  off  a  conqueror. 
Sometimes  he  shoots  the  fiery  darts  of  blasphemous 
thoughts  ;  and  divers  rules  are  prescribed  in  this  case 
to  relieve  poor  distressed  ones.  But  the  best  rule,  doubt¬ 
less,  is  that  of  the  apostle,  "  Above  all,  taking  the  shield 
of  faith,  wherewith  ye  shall  be  able  to  quench  all  the 
fiery  darts  of  the  wicked.”  Eph.  6  :  16.  Act  your  faith, 
my  friends,  upon  your  tempted  Saviour,  who  passed 
through  temptations  before  you  :  and  particularly  ex¬ 
ercise  faith  on  three  things  in  Christ’s  temptations  : 

Believingly  consider  how  great  variety  of  temptations 
were  tried  upon  Christ ;  and  of  what  a  horrid  blasphe¬ 
mous  nature  that  was,  "  Fall  down  and  worship  me.” 
Also  that  Christ  came  off  perfect  conqueror  in  the  day 
of  his  trial,  beat  Satan  out  of  the  field.  And  more,  be¬ 
lieve  that  the  benefits  of  those  his  victories  and  con¬ 
quests  are  for  you ,  and  that  for  your  sakes  he  permit- 


Ch.  19. 


HUMILIATION  IN  HIS  LIFE. 


231 


ted  the  tempter  to  come  so  near  him.  Hebrews,  2  :  18. 

If  you  say,  "  True,  Christ  was  tempted  as  well  as  I ; 
but  there  is  a  vast  difference  between  his  temptations 
and  mine ;  for  the  prince  of  this  world  came,  and  found 
nothing-  in  him.  John,  14  :  30.  He  was  not  internally  de¬ 
filed,  though  externally  assaulted  ;  but  I  am  defiled  by 
temptations  as  well  as  troubled.” 

To  this  I  answer,  True,  it  is  so,  and  must  be  so;  for 
had  Christ  been  internally  defiled,  he  had  not  been  a  fit 
Mediator  for  you ;  nor  could  you  have  had  any  benefit, 
either  by  his  temptations  or  sufferings.  But  he  being 
tempted,  and  yet  still  escaping  the  defilement  of  sin,  has 
not  only  satisfied  for  the  sins  you  commit  when  tempt¬ 
ed,  but  also  got  an  experimental  sense  of  the  misery  of 
your  condition,  which  is  in  him  (though  now  in  glory) 
as  a  spring  of  pity  and  tender  compassion  to  you.  Re¬ 
member,  poor  tempted  Christian,  "  the  God  of  peace 
shall  shortly  tread  Satan  under  thy  feet.”  Rom.  16  :  20- 
Thou  shalt  set  thy  foot  on  the  neck  of  that  enemy. 
Meanwhile,  till  thou  be  out  of  his  reach,  let  me  advise 
thee  to  go  to  Jesus  Christ,  and  open  the  matter  to  him ; 
tell  him  how  that  base  spirit  falls  upon  thee,  yea,  sets 
upon  thee,  even  in  his  presence  :  entreat  him  to  rebuke 
and  command  him  off:  beg  him  to  consider  thy  case, 
and  say,  Lord,  dost  thou  remember  how  thy  own  heart 
was  once  grieved,  though  not  defiled,  by  his  assaults  1 
I  have  grief  and  guilt  together  upon  me.  Ah  Lord,  I  ex¬ 
pect  pity  and  help  from  thee ;  thou  knowest  the  heart 
of  a  stranger,  the  heart  of  a  poor  and  tempted  one.  This 
will  give  wonderful  relief  in  this  case.  O  try  it ! 

5.  Was  Christ  yet  more  humbled  by  his  own  sympa¬ 
thy  with  others  in  their  distresses  1  Hence  we  learn 
that  a  compassionate  spirit ,  towards  such  as  labor  under 
burdens  of  sin  or  affliction,  is  Christ-like,  and  truly  ex¬ 
cellent  :  this  was  the  Spirit  of  Christ :  Oh  be  like  him ! 
Put  on,  as  the  elect  of  God,  bowels  of  mercy.  Col.  3  :  12. 


232 


THE  FOUNTAIN  OF  LIFE. 


Ch.  19. 


"  Weep  with  them  that  weep,  and  rejoice  with  them  that 
rejoice.”  Rom.  12 :  15.  It  was  Cain  that  said,  "  Am  I 
my  brother’s  keeper  1”  Blessed  Paul  was  of  a  contrary 
temper ;  "  Who  is  weak,  and  I  am  not  weak  %  Who  is 
offended,  and  I  burn  not  1”  2  Cor.  11  :  29.  Three  things 
promote  sympathy  in  Christians  :  one  is,  the  Lord’s  pity 
for  them  ;  he  doth,  as  it  were,  suffer  with  them ;  "  in  all 
their  afflictions  he  was  afflicted.”  Isa.  63  : 9.  Another  is, 
the  relation  we  sustain  to  God’s  afflicted  people :  they 
are  members  with  us  in  o*ne  body,  and  the  members 
should  have  the  same  care  of  one  another.  1  Cor.  12  :  25. 
The  last  is,  we  know  not  how  soon  we  ourselves  may 
need  from  others  what  others  now  need  from  us.  “  Re¬ 
store  him  with  the  spirit  of  meekness,  considering  thy¬ 
self,  lest  thou  also  be  tempted.”  Gal.  6  :  1. 

6.  Did  the  world  add  to  the  humiliation  of  Christ  by 
their  base  and  vile  usage  of  him  1  Learn  hence,  that 
the  judgment  which  the  world  gives  of  persons  and  their 
worth  is  little  to  be  regarded.  Surely  it  dispenses  its 
smiles  and  honors  very  preposterously  and  unduly.  The 
saints  are  styled  persons  "  of  whom  the  world  is  not 
worthy,”  Heb.  11  :  38,  that  is,  it  does  not  deserve  to 
have  such  choice  spirits  as  these  are  left  in  it,  since  it 
knows  not  how  to  use  or  treat  them.  It  was  the  com¬ 
plaint  of  Salvian,  above  eleven  hundred  years  ago  ;  "  If 
any  of  the  nobility  do  but  begin  to  turn  to  God,  presently 
he  loses  the  honor  of  nobility  !  Oh  in  how  little  honor 
is  Christ  among  (so  called)  Christian  people,  when  reli¬ 
gion  shall  make  a  man  ignoble!  So  that  many  are  com¬ 
pelled  to  be  evil,  lest  they  should  be  esteemed  vile.” 
And  indeed,  if  the  world  gives  us  any  help  to  discover 
the  true  worth  and  excellency  of  men,  it  is  for  the  most 
part  by  the  rule  of  contraries.  Where  it  fixes  its  marks 
of  hatred,  we  may  usually  find  that  which  deserves  our 
respect  and  love.  It  should  therefore  trouble  us  the 
less  to  be  under  the  slights  and  disrespect  of  a  blind 


Ch.  20. 


Christ’s  prayer  for  his  people. 


233 


world.  "  I  could  be  even  proud  of  it,  (saith  Luther,)  that 
1  see  I  have  an  ill  name  from  the  world.”  And  Jerome 
"  blessed  God  that  counted  him  worthy  to  be  hated  of 
the  world.”  Labor  to  stand  right  in  the  judgment  of 
God,  and  trouble  not  thyself  for  the  rash  censures  of 
men. 

7.  From  the  whole  of  Christ’s  humiliation  in  his  life, 
learn  to  pass  through  all  the  troubles  of  your  life  with  a 
contented ,  composed  spirit ,  as  Christ  your  forerunner 
did.  He  was  persecuted,  and  bare  it  meekly  ;  poor,  and 
never  murmured \  tempted,  and  never  yielded  to  the 
temptation  ;  reviled,  and  reviled  not  again.  When  ye 
therefore  pass  through  any  of  these  trials,  look  to  Jesus, 
and  consider  him.  See  how  he  that  passed  through 
these  things  before  you,  conducted  himself  in  like  cir¬ 
cumstances  ;  yea,  not  only  beat  the  way  by  his  pattern 
and  example  for  you,  but  hath  in  every  one  of  those 
conditions  left  a  blessing  behind  him,  for  them  that  fol¬ 
low  his  steps.  Thanks  be  to  God  for  Jesus  Christ. 


CHAPTER  XX. 

CHRIST’S  HUMILIATION  UNTO  DEATH. 

HIS  FIRST  PREPARATIVE  ACT. 

“And  now  I  am  no  more  in  the  world ,  but  these  are  in  the  world, 
and  I  come  to  thee.  Holy  Father ,  keep  through  thine  own  name 
those  wham  thou  hast  given  me,  that  they  may  be  one ,  as  we  are  .” 

John ,  17 : 11. 

We  now  come  to  the  last  and  lowest  step  of  Christ’s 
humiliation,  his  submitting  to  death,  even  the  death  of 
the  cross.  Out  of  this  death  springs  the  life  of  our 
souls.  In  the  blood  of  Christ  the  believer  sees  multi¬ 
tudes  of  inestimable  blessings.  By  this  crimson  fountain 


234 


THE  FOUNTAIN  OF  LIFE. 


Ch.  20. 


I  resolve  to  sit  down :  and  concerning  the  death  of 
Christ,  I  shall  take  distinctly  into  consideration  the  pre¬ 
parations  made  for  it ;  the  nature  and  quality  of  it ;  the 
deportment  and  conduct  of  Jesus  when  dying ;  the 
funeral  solemnities  with  which  he  was  buried ;  and 
lastly,  the  blessed  designs  and  glorious  ends  of  his 
death. 

The  preparatives  for  his  death  were  six.  Three  on  his 
own  part,  and  three  more  by  his  enemies.  The  prepara¬ 
tions  made  by  himself  for  it  were,  the  solemn  recom¬ 
mendation  of  his  friends  to  his  Father ;  the  institution 
of  a  commemorative  sign,  to  perpetuate  and  refresh 
the  memory  of  his  death  in  the  hearts  of  his  people, 
till  he  come  again;  and  his  pouring  out  his  soul  to 
God  by  prayer  in  the  garden,  which  was  the  posture 
he  chose  to  be  found  in  when  they  should  apprehend 
him. 

This  scripture  contains  the  first  preparative  of  Christ 
for  death,  whereby  he  sets  his  house  in  order,  prays  for 
his  people,  and  blesses  them  before  he  dies.  The  love 
of  Christ  was  ever  tender  and  strong  to  his  people  ;  but 
the  greatest  manifestation  of  it  was  at  parting  :  especially 
in  the  singular  supports  and  grounds  of  comfort  left  with 
them  in  his  last  heavenly  sermon,  chapp.  14,  15,  16,  and 
in  pouring  out  his  soul  most  affectionately  to  the  Father 
for  them  in  the  heavenly  prayer,  chap.  17.  In  this 
prayer  he  gives  them  a  specimen  of  his  glorious  inter¬ 
cession-work,  which  he  was  then  going  to  perform  in 
heaven  for  them.  Here  his  heart  overflowed,  for  he  was 
now  leaving  them,  and  going  to  the  Father.  The  last 
words  of  a  dying  man  are  valued  ;  how  much  more  of  a 
dying  Saviour!  I  shall  not  launch  out  into  the  ocean  of 
precious  matter  contained  in  this  chapter,  but  take  im¬ 
mediately  into  consideration  the  words  of  the  text, 
wherein  1  find  a  weighty  petition,  strongly  followed  and 
set  home  with  many  mighty  arguments. 


Ch.  20. 


Christ’s  prayer  for  his  people. 


235 


1.  We  have  here  Christ’s  petition,  or  request  in  be¬ 
half  of  his  people,  not  only  those  who  were  with  him  at 
the  time,  but  all  others  that  then  did,  or  afterwards 
should  believe  on  him.  And  the  sum  of  what  he  here 
requests  for  them  is,  that  his  Father  would  keep  them 
through  his  name. 

Keeping  implies  danger.  And  there  is  a  double  dan¬ 
ger  contemplated  in  this  request ;  danger  of  sin,  and 
danger  of  ruin  and  destruction.  To  both  these  the  peo¬ 
ple  of  God  are  liable  in  this  world.  The  means  of  their 
preservation  from  both  is  the  name,  that  is,  the  power 
of  God.  This  name  of  the  Lord  is  that  "  strong  tower  to 
which  the  righteous  run,  and  are  safe.”  Prov.  18  :  10. 
Alas  !  it  is  not  your  own  strength  or  wisdom  that  keeps 
you,  but  ye  are  kept  by  the  mighty  power  of  God.  This 
protecting  power  of  God  does  not,  however,  exclude  our 
care  and  diligence,  but  implies  it  ;  therefore  it  is  added, 
"  Ye  are  kept  by  the  mighty  power  of  God,  through 
faith,  unto  salvation.”  1  Pet.  1  :  5.  God  keeps  his  peo¬ 
ple,  and  yet  they  are  to  keep  themselves  in  the  love  of 
God,  Jude  21,  to  keep  their  hearts  with  all  diligence. 
Prov.  4  :  23.  This  is  the  sum  of  the  petition. 

2.  The  arguments  with  which  he  urges  and  presses 
this  request,  are  drawn  partly  from  his  own  condition, 

I  am  no  more  in  the  world  I  am  going  to  die  ;  with¬ 
in  a  very  few  hours  I  shall  be  separated  from  them. 
Partly  from  their  condition :  "  but  these  are  in  the 
world I  must  leave  them  in  the  midst  of  danger.  And 
partly  from  the  joint  interest  his  Father  and  himself  had 
in  them  ;  "  Keep  those  that  thou  hast  given  me  :”  with 
several  other  most  prevalent  pleas,  which,  in  their  pro¬ 
per  places,  shall  be  produced  and  displayed,  to  illustrate 
and  confirm  this  precious  truth  : 

The  fatherly  care  and  tender  love  of  our  Lord  Jesus 
Christ  was  eminently  displayed  in  the  prayer  he  poured 
out  for  his  people  at  his  parting  with  them. 


236 


THE  FOUNTAIN  OF  LIFE. 


Ch.  20 


It  pertained  to  the  priest  and  father  of  the  family  to 
bless  the  rest,  especially  when  he  was  to  be  separated 
from  them  by  death.  This  was  a  right  in  Israel.  When 
good  Jacob  was  grown  old,  and  the  time  had  come  that 
he  should  be  gathered  to  his  fathers,  he  blessed  Joseph, 
Ephraim,  and  Manasseh,  "  saying,  God,  before  whom 
my  fathers  Abraham  and  Isaac  did  walk,  the  God  which 
fed  me  all  my  life  long  unto  this  day,  the  Angel  which 
redeemed  me  from  all  evil,  bless  the  lads.”  Gen.  48  :  15, 
16.  This  was  a  prophetical  and  patriarchal  blessing  : 
not  that  Jacob  could  bless  as  God  blesses  j  he  could 
speak  the  words  of  blessing,  but  he  knew  the  effect,  the 
real  blessing  itself,  depended  upon  God  :  he  could,  as 
the  mouth  of  God,  pronounce  blessings,  but  could  not 
confer  them.  Thus  he  blessed  his  children,  as  his  father 
Isaac  had  also  blessed  him  before  he  died,  Gen.  28 :  3  ; 
and  all  these  blessings  were  delivered  in  the  form 
of  prayer. 

Now  when  Jesus  Christ  comes  to  die,  he  also  blesses 
his  children,  and  therein  shows  how  dear  and  tender 
love  he  has  for  them:  "Having  loved  his  own,  which 
were  in  the  world,  he  loved  them  to  the  end.”  John, 
13:  1.  The  last  act  of  Christ  in  this  world  was  an  act 
of  blessing.  Luke,  24  :  50,  51. 

We  will  consider  the  mercies  Christ  requested  of  the 
Father  for  them  ;  the  arguments  he  used  j  why  he  thus 
pleaded  for  them  when  he  was  to  die  ;  and  how  all  this 
gives  full  evidence  of  Christ’s  tender  care  and  love  to 
his  people. 

I.  What  were  those  mercies  and  special  favors  which 
Christ  begged  for  his  people  when  he  was  to  die. 

1.  The  mercy  of  preservation  both  from  sin  and  dan¬ 
ger  :  "  Keep,  through  thine  own  name,  those  whom  thou 
hast  given  me  :”  which  is  explained,  "  I  pray  not  that 
thou  shouldest  take  them  out  of  the  world,  but  that  thou 
shouldest  keep  them  from  the  evil.”  John,  17 :  15.  We, 


Ch.  20. 


Christ’s  prayer  for  his  people. 


237 


in  ours,  and  the  saints  that  are  gone,  in  their  respective 
generations,  have  reaped  the  fruit  of  this  prayer.  How 
else  comes  it  to  pass,  that  our  souls  are  preserved  amidst 
such  a  world  of  temptations,  and  these  assisted  by  our 
own  corruptions 'l  How  else  is  it,  that  our  persons  are 
not  ruined  and  destroyed  amidst  such  multitudes  of  por¬ 
tent  and  malicious  enemies,  that  "  are  set  on  fire  of 
hell  1”  The  preservation  of  the  burning  bush,  of  the 
three  children  amidst  the  flames,  and  of  Daniel  in  the 
den  of  lions,  are  scarcely  greater  wonders  than  these 
which  our  eyes  daily  behold.  As  the  fire  would  have 
certainly  consumed,  and  the  lions,  without  doubt,  have 
rended  and  devoured,  had  not  God,  by  the  interposition 
of  his  own  hand,  stopped  and  hindered  the  effect  ;  so 
would  the  sin  in  us,  and  the  malice  in  others,  quickly 
ruin  our  souls  and  bodies,  were  it  not  that  the  same 
hand  guards  and  keeps  us  every  moment.  To  that  hand, 
into  which  this  prayer  of  Christ  delivered  you,  do  you 
owe  all  your  mercies  and  salvation,  both  temporal 
and  spiritual. 

2.  Another  mercy  he  prays  for  is  the  blessing  of 
union  among  themselves.  This  he  joins  immediately 
with  the  first  mercy  of  preservation,  and  prays  for  it  in 
the  same  breath,  "  That  they  may  be  one,  as  we  are.” 
Ver.  11.  And  well  might  he  join  them  ;  for  this  union  is 
not  only  a  choice  mercy  in  itself,  but  a  special  means 
of  that  preservation  he  had  prayed  for  before  :  their 
union  with  one  another  is  a  special  means  to  pre¬ 
serve  them  all. 

3.  A  third  mercy  that  Christ  earnestly  prayed  for, 
was  that  his  "  joy  might  be  fulfilled  in  them .”  Ver.  13. 
He  would  provide  for  their  joy,  even  when  the  hour  of 
his  greatest  sorrow  was  at  hand;  yea,  he  would  not 
only  obtain  joy  for  them,  but  a  full  joy :  "  that  my  joy 
might  be  fulfilled  in  them.”  It  is  as  if  he  had  said,  Oh 
my  Father,  I  am  to  leave  these  dear  ones  in  a  world 


238 


THE  FOUNTAIN  OF  LIFE. 


Ch.  20. 


of  trouble  and  perplexities  ;  I  know  their  hearts  will  be 
subject  to  despond  ;  Oh  let  me  obtain  divine  joy  for 
them  before  I  go :  I  would  not  only  have  them  live,  but 
live  joyfully. 

4.  And  as  a  continued  spring  to  maintain  all  these 
mercies,  he  prays  that  "  they  all  may  be  sanctified 
through  the  truthfi  ver.  17,  that  is,  more  abundantly 
sanctified  than  yet  they  were,  by  a  deeper  implanting  of 
gracious  habits  and  principles  in  their  heart.  This  is  a 
singular  mercy,  to  have  holiness  spreading  itself  over 
and  through  their  souls,  as  the  light  of  the  morning. 
Nothing  is  in  itself  more  desirable.  And  it  is  also  a 
great  help  to  their  perseverance,  union,  and  spiritual 
joy,  for  which  he  had  prayed,  and  which  are  all  ad¬ 
vanced  by  their  increasing  sanctification. 

5.  And  as  the  completion  and  perfection  of  all  mer¬ 
cies,  he  prays  "  that  they  may  be  with  him ,  where  he  is , 
to  behold  his  glory.”  Yer.  24.  This  is  the  best  and  high¬ 
est  privilege  of  which  they  were  capable.  The  end  of 
his  coming  down  from  heaven,  and  returning  thither 
again,  was  to  bring  many  sons  and  daughters  unto 
glory.  You  see  Christ  asks  no  small  thing  for  his 
people ;  no  mercies  but  the  best  that  both  worlds  afford 
will  suffice  him  on  their  behalf. 

II.  Let  us  see  how  he  urges  his  requests,  and  with 
what  arguments  he  pleads  with  the  Father  for  these 
things. 

1.  The  first  argument  is  drawn  from  the  joint  interest 
that  himself  and  his  Father  have  in  those  for  whom  he 
prays,  "All  mine  are  thine,  and  thine  are  mine.”  Verse 
10.  As  if  he  had  said,  Father,  behold  and  consider  the 
persons  I  pray  for,  they  are  thy  children  as  well  as 
mine  ;  the  very  same  whom  thou  hast  embraced  in  thy 
eternal  love,  and  in  that  love  hast  ofiven  them  to  me  : 
so  that  they  are  both  thine  and  mine  ;  great  is  our  in¬ 
terest  in  them.  Oh  therefore  keep,  comfort,  sanctify, 


Ch.  20. 


Christ’s  prayer  for  his  people. 


239 


and  save  them,  for  they  are  thine.  What  a  mighty  plea 
is  this  !  Surely,  Christians,  your  Intercessor  is  skilful  in 
his  work,  your  Advocate  wants  no  eloquence  or  ability 
to  plead  for  you. 

2.  The  second  argument,  and  that  a  powerful  one, 
treads,  as  I  may  say,  upon  the  very  heel  of  the  former, 
in  the  next  words,  "And  I  am  glorified  in  them:”  My 
glory  and  honor  are  infinitely  dear  to  thee  ;  I  know  thy 
heart  is  entirely  set  upon  the  exalting  and  glorifying  of 
thy  Son.  Now,  what  glory  have  I  in  the  world,  but 
what  comes  from  my  people  I  Others  neither  can  nor 
will  glorify  me ;  nay,  I  am  daily  blasphemed  and  disho¬ 
nored  by  them :  these  are  they  from  whom  my  glory 
and  praise  in  the  world  must  rise.  Should  these  then 
wander  and  perish,  where  shall  my  glory  be  1  and  from 
whom  shall  I  expect  it  1  So  that  here  his  property  and 
glory  are  pleaded  with  the  Father,  to  prevail  for  those 
mercies  ;  and  what  is  dearer,  what  nearer  to  the  heart 
of  God  1 

3.  And  yet  to  make  all  fast  and  sure,  he  adds  a  third  ar¬ 
gument,  "  And  now  I  am  no  more  in  the  world  that  is, 
as  to  his  corporeal  presence  ;  this,  which  had  been  a 
sweet  spring  of  comfort  to  them  in  all  their  troubles, 
was,  in  a  little  time,  to  be  removed.  It  might  now  have 
been  said  to  the  pensive  disciples,  as  the  sons  of  the 
prophets  said  to  Elisha,  a  little  before  Elijah’s  transla¬ 
tion,  "  Know  ye  not  that  your  Master  shall  be  taken 
from  your  head  to-day  1”  This  comfortable  enjoyment 
must  be  taken  from  them.  And  here  lies  the  argument; 
Father,  consider  the  sadness  and  trouble  in  which  I 
leave  my  poor  children.  Whilst  I  was  with  them,  I  was 
a  sweet  relief  to  their  souls,  whatever  troubles  they  met. 
with ;  in  all  doubts,  fears,  and  dangers,  they  could  re¬ 
pair  to  me ;  and  in  their  straits  and  wants  I  still  sup¬ 
plied  them :  they  had  my  counsels  to  direct  them,  my 
reproofs  to  restore  them,  and  my  comforts  to  support 


240 


THE  FOUNTAIN  OF  LIFE. 


Ch.  20. 


them  ;  yea,  the  very  sight  of  me  was  an  unspeakable 
joy  and  refreshment  to  their  souls ;  but  now  the  hour 
is  come,  and  I  must  be  gone.  All  the  comfort  and  bene¬ 
fit  they  had  from  my  presence  among  them  is  cut  off: 
and,  except  thou  make  up  all  this  to  them  another  way,' 
what  will  become  of  these  children  when  their  Father  is 
gone  'l  what  will  be  the  case  of  the  poor  sheep  and  ten¬ 
der  lambs  when  the  Shepherd  is  smitten  1 

4.  And  further,  to  move  and  engage  the  Father’s  care 
and  love  for  them,  he  subjoins  another  great  considera¬ 
tion,  drawn  from  the  danger  in  which  he  leaves  them : 
"  But  these  are  in  the  world.”  The  world  is  a  sinful, 
infecting,  and  unquiet  place  ;  it  lies  in  wickedness  :  and 
a  hard  thing  it  will  be  for  such  poor,  weak,  imperfect 
creatures  to  escape  the  pollutions  of  it  ;  or,  if  they  do, 
yet  the  troubles,  persecutions,  and  strong  opposition  of 
it  they  cannot  escape.  Seeing  therefore  I  must  leave 
them  in  the  midst  of  a  sinful,  troublesome,  and  dan¬ 
gerous  world,  where  they  can  neither  move  backward 
nor  forward  without  danger  of  sin  or  ruin  ;  Oh,  pro¬ 
vide  for  them,  and  take  special  care  for  them  all.  Con¬ 
sider  who  they  are,  and  where  I  leave  them.  They 
are  thy  children,  to  be  left  in  a  strange  country  ;  thy 
soldiers,  in  the  enemies’  quarters  ;  thy  sheep,  in  the 
midst  of  wolves  ;  thy  precious  treasure,  among  thieves. 

5.  And  yet  he  has  not  done,  for  he  adds  another  ar¬ 
gument,  "  And  I  come  to  thee.”  As  his  leaving  them 
was  an  argument,  so  his  coming  to  the  Father  is  also  a 
mighty  argument.  There  is  much  in  these  words,  "I 
come  to  thee.”  I  thy  beloved  Son,  in  whom  thy  soul 
delighteth  ;  I  to  whom  thou  never  deniedst  any  thing. 
I  am  now  coming  to  thee,  my  Father.  I  come  treading 
every  step  of  my  way  to  thee  in  blood  and  unspeakable 
sufferings  ;  and  all  this  for  the  sake  of  those  dear  ones 
I  now  pray  for  ;  yea,  the  design  and  end  of  my  coming 
to  thee  is  for  them.  I  am  coming  to  heaven  in  the  ca- 


iJh.  20.  Christ’s  prayer  for  his  people.  241 

pacity  of  an  advocate,  to  plead  with  thee  for  them.  And 
I  come  to  my  Father,  and  their  Father  ;  my  God,  and 
their  God.  Now  then,  since  I  come  to  thee  through 
such  bitter  pangs  ;  and  all  this  on  their  account ;  since 
I  do  but  now,  as  it  were,  begin  that  intercession-work, 
which  I  shall  live  for  ever  to  perform  for  them  in  hea¬ 
ven ;  Father,  hear,  Father,  grant  what  I  request. 

6.  And,  to  close  all,  he  tells  the  Father  how  careful 
he  had  been  to  observe  and  perform  that  trust  which 
was  committed  to  him ;  "  While  I  was  with  them  in  the 
world,  I  kept  them  in  thy  name  ;  those  that  thou  gavest 
me  I  have  kept,  and  none  of  them  is  lost,  but  the  son  of 
perdition.”  Thou  didst  commit  them  to  me  to  be  re¬ 
deemed  ;  I  undertook  the  trust,  and  said,  If  any  of  them 
be  lost,  at  my  hand  let  them  be  required.  In  pursuance 
of  which  trust,  I  am  now  here  on  the  earth,  in  a  body 
of  flesh.  I  have  been  faithful  in  every  point.  I  have  re¬ 
deemed  them,  (for  he  speaks  of  that  as  finished  and 
done,  which  was  now  ready  to  he  done,)  I  have  kept 
them  hitherto  ;  and  now,  Father,  I  commit  them  to  thy 
care.  Lo,  here  they  are,  not  one  is  lost  but  the  son  of 
perdition,  who  was  never  given.  With  how  great  care 
have  I  cared  for  them!  Oh  let  them  not  fail  now;  let 
not  one  of  them  perish.  Thus  you  see  what  a  nervous, 
argumentative,  pleading  prayer  Christ  poured  out  to  the 
Father  for  them  at  parting. 

III.  The  next  inquiry  is,  why  he  thus  prayed  and  plead 
with  God  for  them  when  he  was  to  die  1  And  certainly 
it  was  not  because  the  Father  was  unwilling  to  grant 
the  mercies  he  desired  for  them  ;  for  he  tells  us,  "  The 
Father  himself  loveth  you,”  John,  16  :  27,  that  is,  he  is 
inclined  enough  of  his  own  accord  to  do  you  good. 
But  the  reasons  of  this  exceeding  importunity  we  may 
suppose  to  have  been, 

1.  He  foresaw  a  great  trial  then  at  hand  ;  yea,  and 
all  the  after-trials  of  his  people  as  well  as  that.  He 

Fountain.  1 1 


242 


THE  FOUNTAIN  OF  LIFE. 


Ch.  20. 


knew  how  much  they  would  be  sifted  and  straitened  in 
that  hour  and  power  of  darkness.  He  knew  their  faith 
would  be  shaken  and  greatly  staggered  by  the  approach¬ 
ing  difficulties,  when  they  should  see  their  Shepherd 
smitten,  and  themselves  scattered,  the  Son  of  man  deli¬ 
vered  into  the  hands  of  sinners,  and  the  Lord  of  life 
hang  dead  upon  the  cross,  yea,  sealed  up  in  the  grave. 
He  foresaw  into  what  straits  his  poor  people  would  fall, 
between  a  busy  tempter  and  an  unbelieving  heart ; 
therefore  he  prays  and  pleads  with  such  importunity  for 
them,  that  they  might  not  fail. 

2.  He  was  now  entering  upon  his  intercession-work 
in  heaven,  and  he  was  desirous  in  this  prayer  to  give  us 
a  specimen  of  that  part  of  his  work  before  he  left  us ; 
that  by  this  we  might  understand  what  he  would  do  for 
us  when  he  should  be  out  of  sight.  For  this  being  his 
last  prayer  on  earth,  it  shows  us  what  affections  and  dis¬ 
positions  he  carried  hence  with  him,  and  satisfies  us, 
that  he  who  was  so  earnest  with  God  on  our  behalf, 
such  a  mighty  pleader  here,  will  not  forget  us,  or  ne¬ 
glect  our  concerns  in  the  other  world.  Yet,  reader,  I 
would  have  thee  always  remember  that  the  intercession 
of  Christ  in  heaven  is  carried  much  higher  than  this  ;  it 
is  performed  in  a  way  more  suitable  to  that  state  of 
honor  to  which  he  is  now  exalted.  Here  he  used  pros¬ 
trations  of  body,  cries  and  tears  in  his  prayers:  there, 
his  intercession  is  carried  in  a  more  majestic  way,  be¬ 
coming  an  exalted  Saviour.  But  yet  in  this  he  hath  left 
us  a  special  assistance,  to  show  the  temper  and  working 
of  his  heart  now  in  heaven  towards  us. 

3.  And  lastly,  he  would  leave  this  as  a  standing  monu¬ 
ment  of  his  care  and  love  for  his  people  to  the  end  of 
the  world.  And  for  this  it  is  conceived  Christ  delivered 
this  prayer  so  publicly,  not  withdrawing  from  the  disci¬ 
ples  to  be  private  with  God,  as  he  did  in  the  garden ; 
but  in  their  presence.  And  not  only  was  it  publicly  de- 


Ch.  20. 


Christ’s  prayer  for  iiis  people. 


243 


livered,  but  it  was  also,  by  a  singular  providence,  re¬ 
corded  at  large  by  John,  though  omitted  by  the  other 
evangelists  $  that  so  it  might  stand  to  all  generations. 

IV.  If  you  ask  how  this  gives  evidence  of  Christ'1  s  ten~ 
der  care  and  love  to  his  people  1  I  answer,  it  appears  in 
these  two  particulars. 

1.  His  love  and  care  were  manifested  in  the  choice  of 
mercies  for  them.  He  doth  not  pray  for  health,  honor, 
long  life,  riches )  but  for  their  preservation  from  sin, 
spiritual  joy  in  God,  sanctification,  and  eternal  glory. 
No  mercies  but  the  very  best  in  God’s  treasury  does  he 
ask  for  his  people  ;  the  rest  he  is  content  should  be  dis¬ 
pensed  promiscuously  by  Providence  ;  but  these  he  will 
settle  as  a  heritage  upon  his  children.  Oh  see  the  love 
of  Christ!  look  over  all  your  spiritual  inheritance  in 
Christ,  compare  it  with  the  richest,  fairest,  largest  in¬ 
heritance  on  earth  ;  and  see  what  poor  things  these  are 
to  yours.  Oh  the  care  of  a  dear  Father !  Oh  the  love 
of  a  tender  Saviour  ! 

2.  Besides,  what  an  evidence  of  his  tenderness  to 
you,  and  great  care  for  you,  was  it,  that  he  should  so 
intently  and  so  affectionately  seek,  and  plead  your  con¬ 
cerns  with  God  at  such  a  time ,  even  when  a  world  of 
sorrow  encompassed  him  on  every  side ;  a  cup  of 
wrath  mixed,  and  ready  to  be  put  into  his  hand :  at  that 
very  time  when  the  clouds  of  wrath  grew  black,  a  storm 
was  coming,  and  such  as  he  never  felt  before ;  when 
one  would  have  thought  all  his  care,  thoughts,  and  dili¬ 
gence  should  have  been  employed  on  his  own  account, 
his  own  sufferings.  No,  he  doth,  as  it  were,  forget  his 
own  sorrows  for  our  peace  and  comfort.  0  love  un¬ 
speakable  ! 

Inference  1.  Did  Christ  so  eminently  show  his  care 
and  love  for  his  people  in  this  his  parting  hour  ;  then 
he  will  keep  them  to  the  end.  Do  you  hear  how  he 
pleads,  how  he  fills  his  mouth  with  arguments,  how  he 


244 


THE  FOUNTAIN  OF  LIFE. 


Ch.  20 


chooses  his  words  and  sets  them  in  order,  how  he  winds 
up  his  spirit  to  the  very  highest  pitch  of  zeal  and  fer¬ 
vency  1  and  can  you  doubt  of  success  1  Can  such  a 
Father  deny  the  importunity  and  pleading  of  such  a 
Son  ]  Oh,  it  can  never  be  !  he  cannot  deny  him :  Christ 
has  the  art  and  skill  of  prevailing  with  God.  If  the 
heart  or  hand  of  God  were  hard  to  be  opened,  yet  this 
would  open  them  ;  but  when  the  Father  himself  loves 
us,  and  is  inclined  to  do  us  good,  who  can  doubt  of 
Christ’s  success  I  tf  That  which  is  in  motion,  is  the  more 
easily  moved.”  The  cause  Christ  manageth  in  heaven 
for  us  is  just  and  righteous.  The  manner  in  which  he 
pleads  is  powerful,  and  therefore  the  success  of  his  suit 
is  unquestionable.  Oh  think  of  this,  when  dangers  sur¬ 
round  your  souls  or  bodies,  when  fears  and  doubts  are 
multiplied  within ;  when  thou  art  ready  to  say  in  thy 
haste,  All  men  are  liars,  I  shall  one  day  perish  by  the 
hand  of  sin  or  Satan ;  think  on  that  encouragement 
Christ  gave  to  Peter,  "  I  have  prayed  for  thee.”  Luke, 
22 :  32. 

2.  Again,  hence  we  learn  that  argumentative  prayers 
are  excellent  prayers.  The  strength  of  every  thing  is 
in  its  joints  ;  there  lies  much  of  the  strength  of  prayer 
also.  How  strongly  jointed,  how  nervous  and  argumen- 
•  tative  was  this  prayer  of  Christ !  Some  there  are  indeed, 
that  think  we  need  not  argue  and  plead  in  prayer  with 
God,  but  only  present  the  matter  of  our  prayers  to  him, 
and  leave  Christ  (whose  office  it  is)  to  plead  with  the 
Father ;  as  if  Christ  did  not  present  our  pleas  and  ar¬ 
guments,  as  well  as  simple  desires,  to  God ;  as  if  the 
choicest  part  of  our  prayers  must  be  kept  back,  because 
Christ  presents  our  prayers  to  God.  No,  no,  Christ’s 
pleading  is  one  thing,  ours  another  :  "  His  and  ours  are 
not  opposed,  but  subordinate ;  his  pleading  doth  not  de¬ 
stroy.  but  makes  ours  successful.  God  calls  us  to  plead 
with  him,  “  Come  now,  let  us  reason  together.”  Isa. 


Ch.  20.  Christ’s  prayer  for  his  people.  245 

1  :  18.  ”  God  (as  one  observes)  reasons  with  ns  by  his 
word  and  providences  outwardly,  and  by  the  motions  of 
his  Spirit  inwardly  :  and  we  reason  with  him  by  fram¬ 
ing,  through  the  help  of  his  Spirit,  certain  holy  argu¬ 
ments,  grounded  upon  allowed  principles,  drawn  from 
his  nature,  name,  word,  or  works.”  And  it  is  condemned 
as  a  very  sinful  defect  in  professors,  that  they  did  not 
plead  the  church’s  cause  with  God;  "  There  is  none  to 
plead  thy  cause  that  thou  mayest  be  bound  up  r”  Jer. 
30  :  13.  What  was  Jacob’s  wrestling  with  the  angel, 
but  his  holy  pleading  and  importunity  with  God  1  and 
how  well  it  pleased  God,  let  the  event  speak,  "  As  a 
prince  he  prevailed,  and  had  power  with  God.”  Gen. 
32  :  24.  Hos.  12  :  4.  His  name  was  no  more  called  Jacob, 
but  Israel,  a  prince  with  God. 

By  these  holy  pleadings  "  the  King  is  held  in  his  gal¬ 
leries.”  Cant.  7:5.  I  know  we  are  not  heard  either  for 
our  much  speaking,  or  our  excellent  speaking;  it  is 
Christ’s  pleading  in  heaven  that  makes  our  pleading  on 
earth  available  :  but  surely,  when  the  Spirit  of  the  Lord 
shall  suggest  proper  arguments  in  prayer,  and  help  the 
humble  suppliant  to  press  them  home  believingly  and 
affectionately,  when  he  helps  us  to  weep  and  plead,  to 
groan  and  plead,  for,  says  one,  "  The  heart  cries  to  God 
more  by  groans  than  by  words,  and  more  by  tears  than 
by  speaking,”  God  is  greatly  delighted  with  such  prayers. 
"  Thou  hast  said,  I  will  surely  do  thee  good,”  said  Jacob. 
Gen.  32  :  12.  It  is  thine  own  free  promise  ;  I  did  not  go 
of  myself,  but  thou  badest  me  go,  and  encouragedst  me 
with  this  promise.  Oh  this  is  pleasing  to  God,  when  by 
his  Spirit  of  adoption  we  can  come  to  him,  crying,  Abba, 
Father;  Father,  hear,  forgive,  pity,  and  help  me.  Am 
I  not  thy  child,  thy  son,  or  daughter  1  To  whom  may  a 
child  be  bold  to  go,  with  whom  may  a  child  have  hope 
to  prevail,  if  not  with  his  father  1  Father,  hear  me.  The 
fathers  of  our  flesh  are  full  of  compassion,  and  pity 


246 


THE  FOUNTAIN  OF  LIFE. 


Ch.  20. 


their  children,  and  know  how  to  give  good  things  to 
them  when  they  ask.  And  is  not  the  Father  of  spirits 
more  full  of  compassion,  more  full  of  pity  'l 

3.  What  an  excellent  pattern  is  here,  for  all  that  have 
the  charge  and  government  of  others  committed  to  them, 
whether  magistrates,  ministers,  or  parents,  showing  how 
to  acquit  themselves  towards  their  relations  when  they 
come  to  die ! 

Look  upon  the  dying  Jesus,  see  how  his  care  and  love 
to  his  people  broke  out,  when  the  time  of  his  departure 
was  at  hand.  Surely,  as  we  are  bound  to  remember  our 
relatives  every  day,  and  to  lay  up  prayers  for  them  in 
the  time  of  our  health,  so  it  becomes  us  to  imitate  Christ 
in  our  earnestness  with  God  for  them  when  we  die. 
Though  we  die,  our  prayers  do  not  die  with  us :  they 
outlive  us,  and  those  we  leave  behind  us  in  the  world 
may  reap  the  benefit  of  them  when  we  are  turned  to  dust. 

For  my  own  part,  I  must  profess  before  the  world  that 
I  have  a  high  value  for  this  mercy,  and  do,  from  the 
bottom  of  my  heart,  bless  the  Lord,  who  gave  me  a  re¬ 
ligious  and  tender  father,*  who  often  poured  out  his 
soul  to  God  for  me :  he  was  one  that  was  inwardly  ac¬ 
quainted  with  God  ;  and  being  full  of  love  to  his  chil¬ 
dren,  often  carried  them  before  the  Lord,  prayed  and 
pleaded  with  God  for  them,  wept  and  made  supplications 
for  them.  The  prayers  and  blessings  left  by  him  before 
the  Lord,  I  esteem  above  the  fairest  inheritance  on  earth. 
Oh  it  is  no  small  mercy  to  have  thousands  of  fervent 
prayers  lying  before  the  Lord  in  heaven  for  us.  And 
Oh  that  we  would  all  be  faithful  to  this  duty!  surely 
our  love,  especially  to  the  souls  of  our  relatives,  should 
not  grow  cold.  Oh  that  we  would  remember  this  duty 
in  our  lives,  and,  if  God  give  opportunity  and  ability, 
discharge  it  fully  when  we  die ;  considering,  as  Christ 

*  Mr.  Richard  Flavel,  a  faithful  and  laborious  preacher  of  the 
Gospel. 


Ch.20.  Christ’s  prayer  for  his  people.  247 

did,  that  we  shall  be  no  more,  but  they  are  in  the  midst 
of  a  defiled,  tempting,  troublesome  world ;  what  temp¬ 
tations  and  troubles  may  befall  them  we  do  not  know. 
Oh  imitate  Christ  your  pattern. 

4.  Hence  we  may  see  what  a  high  esteem  Christ  has 
of  believers :  this  was  the  treasure  which  he  could  not 
quit,  he  could  not  die  till  he  had  secured  it  in  a  safe 
hand:  "I  come  unto  thee,  holy  Father,  keep  through 
thine  own  name  those  whom  thou  hast  given  me.” 

Surely  believers  are  dear  to  Jesus  Christ  ;  and  with 
good  reason,  for  he  has  paid  dear  for  them  :  let  his  dy¬ 
ing  language,  this  last  farewell,  say  how  he  prized  them. 
a  The  Lord’s  portion  is  his  people,  Jacob  is  the  lot  of 
liis  inheritance.”  Deut.  32  :  9.  "  They  are  a  peculiar 
treasure  to  him,  above  all  the  people  of  the  earth.” 
Exod.  19  :  5.  Whatever  is  much  upon  our  hearts  when 
we  die,  is  dear  to  us  indeed.  Oh  how  precious,  how 
dear  should  Jesus  Christ  be  to  us!  Were  we  first  and 
last  upon  his  heart ;  did  he  pray  for  us,  did  he  so  wrestle 
with  God  for  us,  when  the  sorrows  of  death  compassed 
him  about  1  How  then  are  we  bound,  not  only  to  love 
him,  and  esteem  him,  whilst  we  live,  but  to  be  in  pangs 
of  love  for  him  when  we  feel  the  pangs  of  death  upon 
us  !  The  very  last  whisper  of  our  departing  souls  should 
be.  Blessed  be  God  for  Jesus  Christ 


248 


THE  FOUNTAIN  OF  LIFE. 


Ch.21. 


CHAPTER  XXi 

SECOND  PREPARATIVE  ACT  OF  CHRIST  FOR  HIS  OWN  DEATH 
%  THE  LORD’S  SUPPER. 

“  The  Lord  Jesus ,  the  same  night  in  which  he  was  betrayed ,  took  bread : 
and  when  he  had  given  thanks ,  he  brake  it,  and  said,  Take,  eat : 
this  is  my  body,  which  is  broken  for  you :  this  do  in  remembrance 
of  me.  After  the  same  manner  also  he  took  the  cup,  when  he  had 
supped,  saying,  This  cup  is  the  New  Testament  in  my  blood :  this 
do  ye,  as  oft  as  ye  drink  it,  in  remembrance  of  me.”  1  Cor.  11 : 
23-25. 

Christ  had  no  sooner  recommended  his  dear  charge 
to  the  Father,  but  (the  time  of  his  death  hastening  on) 
he  institutes  his  last  supper,  to  be  the  memorial  of  his 
death,  in  all  the  churches,  until  his  second  coming ; 
therein  graciously  providing  for  the  comfort  of  his 
people,  when  he  should  be  removed  out  of  their  sight. 
This  his  second  act  manifests  no  less  love  than  the  for¬ 
mer.  It  is  like  a  man’s  plucking  off  the  ring  from  his 
finger  when  about  to  die,  and  delivering  it  to  his  dear¬ 
est  friends,  to  keep  as  a  memorial  of  him. 

In  the  text  there  are  four  things  noticed  by  the  apostle 
respecting  this  last  and  lovely  act  of  Christ,  namely, 
the  Author ,  i time,  institution ,  and  end  of  this  holy,  solemn 
ordinance. 

1.  The  Author  of  it,  the  Lord  Jesus  :  it  is  an  effect 
of  his  royal  power  and  authority  ;  "  And  Jesus  came, 
and  spake  unto  them,  saying,  All  power  is  given  unto 
me  in  heaven  and  earth :  go  ye  therefore.”  Matt.  28  : 
18,  19.  The  government  is  upon  his  shoulders.  Isa.  9  :  6, 
He  shall  bear  the  glory.  Zech.  6  :  13. 

2.  The  time  when  the  Lord  Jesus  Christ  appointed 
this  ordinance.  "  In  the  same  night  in  which  he  was  be¬ 
trayed:”  it  could  not  be  sooner,  because  the  passover 
must  first  be  celebrated  ;  nor  later,  for  that  night  he  was 


Ch.  21. 


lord’s  supper  instituted. 


249 


apprehended.  It  is  therefore  emphatically  expressed, 
"  in  that  same  night,”  that  night  for  ever  to  be  remem¬ 
bered.  He  gives,  that  night,  a  season  of  spiritual  re¬ 
freshment  to  his  disciples  before  the  conflict :  he  ap¬ 
points,  that  night,  an  ordinance  in  the  church,  for  the 
confirmation  and  consolation  of  his  people,  in  all  gene¬ 
rations,  to  the  end  of  the  world. 

3.  The  institution  itself;  in  which  we  have  the  me- 
morative,  significative,  instructive  signs,  bread  and  wine ; 
and  the  glorious  mysteries  represented  and  shadowed 
forth  by  them,  namely,  Jesus  Christ  crucified ;  the  pro¬ 
per  New  Testament  nourishment  of  believers.  Bread 
and  wine  excellently  shadow  forth  the  flesh  and  blood 
of  a  crucified  Saviour,  not  only  in  their  usefulness, 
but  the  manner  of  their  preparation.  The  corn  must  be 
ground  in  the  mill,  the  grapes  torn  and  squeezed  in  the 
wine-press,  before  we  can  either  have  bread  or  wine. 
And  when  all  this  is  done,  they  must  be  received  into 
the  body,  or  they  nourish  not.  So  that  these  were  very 
fit  to  be  set  apart  for  this  use  and  end ;  and,  as  lively 
signs,  shadow  forth  a  crucified  Jesus,  represent  him  to 
us  in  his  red  garments. 

4.  Notice  the  use ,  design ,  and  end  of  this  institution. 
”  In  remembrance,”  or  for  a  memorial  "  of  me.”  Oh 
there  is  much  in  this :  Christ  knew  how  apt  our  base 
hearts  would  be  to  forget  him,  amidst  the  throng  of  sen¬ 
sible  objects  ;  and  how  great  the  loss  which  that  forget¬ 
fulness  of  him  and  of  his  sufferings  would  occasion  us  ; 
therefore  he  appoints  a  sign  to  be  remembered  by : 
"  As  oft  as  you  do  this,  ye  show  forth  the  Lord’s  death 
till  he  come.”  Hence  we  observe, 

The  memorial  Christ  left  with  his  people  in  the  last  supper7 
is  a  special  mark  of  his  care  and  love  for  them. 

What!  to  order  his  picture  (as  it  were)  to  be  drawn 
when  he  was  dying,  to  be  left  with  his  spouse !  To  rend 
his  own  flesh,  and  set  flowing  his  own  blood,  to  be  meat 

n* 


250 


THE  FOUNTAIN  OF  LIFE. 


Ch.  21. 


and  drink  for  our  souls !  Oh  what  manner  of  love  was 
this!  It  is  true,  his  picture  in  the  supper  is  full  of  scars 
and  wounds ;  but  these  are  honorable  scars,  and  highly 
grace  and  commend  it  to  his  spouse,  for  whose  sake  he 
here  received  them.  "  They  are  marks  of  love  and 
honor”  drawn,  that  as  oft  as  his  people  looked  upon  the 
portraiture  of  him,  they  might  remember  and  be  deeply 
affected  with  what  he  here  endured  for  their  sakes. 
These  are  the  wounds  my  dear  husband  Jesus  received 
for  me.  These  are  the  marks  of  that  love  which  passes 
the  love  of  creatures.  Oh  see  the  love  of  a  Saviour ! 
Surely  the  spouse  may  say  of  the  love  of  Christ  what 
David,  in  his  lamentations,  said  of  the  love  of  Jonathan, 
"  Thy  love  to  me  was  wonderful,  passing  the  love  of 
women.”  But  to  prepare  the  point  to  be  meat  indeed 
and  drink  indeed  to  thy  soul,  reader,  I  shall  discuss 
briefly  these  three  things :  what  it  is  to  remember 
Christ  in  the  Lord’s  supper  ,*  what  aptitude  there  is  in 
that  ordinance,  so  to  bring  him  to  our  remembrance  ; 
and  how  the  care  and  love  of  Christ  is  manifested  in  his 
leaving  such  a  memorial  of  himself  with  us. 

I.  Remembrance,  properly,  is  the  return  of  the  mind 
to  an  object  with  which  it  has  been  formerly  conver¬ 
sant  ;  and  this  may  be,  either  speculatively  and  tran¬ 
siently,  or  affectionately  and  permanently.  A  specula¬ 
tive  remembrance  is  only  to  call  to  mind  the  history  of 
such  a  person  and  his  sufferings  ;  that  Christ  was  once 
put  to  death  in  the  flesh.  An  affectionate  remembrance 
is  when  we  so  call  Christ  and  his  death  to  our  minds 
as  to  feel  the  powerful  impressions  thereof  upon  our 
hearts.  Thus,  "Peter  remembered  the  word  of  the 
Lord,  and  went  out,  and  wept  bitterly.”  Matt.  26  :  75. 
His  very  heart  was  melted  with  that  remembrance  ;  his 
bowels  were  pained,  he  could  not  refrain,  but  went  out 
and  wept  abundantly.  Thus  Joseph,  when  he  saw  his 
brother  Benjamin,  which  renewed  the  memory  of  former 


Ch.  21. 


lord’s  SUrPER  INSTITUTED. 


251 


days  and  endearments,  was  greatly  affected :  "  And 
he  lifted  up  his  eyes,  and  saw  his  brother  Benjamin,  his 
mother’s  son,  and  said,  Is  this  your  younger  brother, 
of  whom  ye  spake  to  me  I  And  he  said,  God  be  gracious 
unto  thee,  my  son.  And  Joseph  made  haste,  for  his  bow¬ 
els  did  yearn  upon  his  brother  ;  and  he  sought  where  to 
weep ;  and  he  entered  into  his  chamber,  and  wept 
there.”  Gen.  43 :  29,  30.  Such  a  remembrance  of  Christ 
is  here  intended.  This  is  indeed  a  gracious  remem¬ 
brance  of  Christ :  the  mere  speculative  remembrance 
has  nothing  of  grace  in  it.  The  time  shall  come  when 
Judas  that  betrayed  him,  and  the  Jews  that  pierced  him, 
shall  historically  remember  what  was  done :  ”  Behold, 
he  cometh  with  clouds  ;  and  every  eye  shall  see  him, 
and  they  also  which  pierced  him  ;  and  all  kindreds  of 
the  earth  shall  wail  because  of  him.”  Rev.  1 :  7.  Then, 
I  say,  Judas  shall  remember  :  This  is  he  whom  I  perfi¬ 
diously  betrayed.  Pilate  shall  remember :  This  is  he 
whom  I  sentenced  to  be  hanged  on  a  tree,  though  I  was 
convinced  of  his  innocence.  Then  the  soldiers  shall  re¬ 
member  :  This  is  that  face  we  spit  upon,  that  head  we 
crowned  with  thorns;  lo,  this  is  he  whose  side  we 
pierced,  whose  hands  and  feet  we  once  nailed  to  the 
cross.  But  this  remembrance  will  be  their  torment,  not 
their  benefit.  It  is  not  therefore  a  bare  historical,  spe¬ 
culative,  but  a  gracious,  affectionate,  impressive  remem¬ 
brance  of  Christ  that  is  here  intended :  and  such  a  re¬ 
membrance  of  Christ  supposes  and  includes, 

1.  The  saving  knowledge  of  him.  We  cannot  be  said 
to  remember  what  we  never  knew ;  nor  to  remember 
savingly,  what  we  never  knew  savingly.  There  have 
been  many  sweet  and  gracious  transactions  and  intima¬ 
cies  between  Christ  and  his  people,  from  the  time  of 
their  first  happy  acquaintance  with  him ;  but  much  of 
the  sweetness  they  have  had  in  former  hours  of  com¬ 
munion  with  him,  is  lost  and  gone  ;  for  nothing  is  more 


252 


THE  FOUNTAIN  OF  LIFE. 


Ch.  21. 


inconstant  than  our  spiritual  comforts.  Here,  at  the 
Lord’s  table,  our  old  acquaintance  is  renewed,  and  the 
remembrance  of  his  goodness  and  love  revived:  "  We 
will  remember  thy  love  more  than  wine ;  the  upright 
love  thee.”  Cant.  1 :  4. 

2.  Such  a  remembrance  of  Christ  includes  faith. 
Without  discerning  Christ  in  his  supper,  there  is  no  re¬ 
membrance  of  him ;  and,  without  faith,  no  discerning 
Christ  there.  But  when  the  precious  eye  of  faith  hath 
spied  Christ,  under  the  vail,  it  presently  calls  up  the 
affections,  saying,  "  Come  see  the  Lord.”  These  are 
the  wounds  he  received  from  me.  This  is  he  that  loved 
me,  and  gave  himself  for  me.  Awake,  my  love,  rouse 
up,  my  hope,  flame  out,  my  desires ;  come  forth,  0  all 
ye  powers  and  affections  of  my  soul  j  come,  see  the 
Lord.  No  sooner  doth  Christ  by  his  Spirit  call  to  the 
believer,  but  faith  hears ;  and  discerning  the  voice, 
turns  about,  like  Mary,  saying,  Rabboni,  my  Lord,  my 
Master. 

3.  This  remembrance  of  Christ  includes  suitable  im¬ 
pressions  made  upon  the  affections  ;  and  therein  lies  the 
nature  of  that  inestimable  blessing,  communion  with 
God.  Various  representations  of  Christ  are  made  at  his 
table.  Sometimes  the  soul  there  calls  to  mind  the  infi¬ 
nite  wisdom  that  contrived  the  glorious  and  mysterious 
design  of  redemption  :  the  effect  of  this  is  wonder  and 
admiration.  Oh  the  manifold  wisdom  of  God !  Eph. 
3 :  10.  Oh  the  depth,  the  height,  the  length,  the  breadth 
of  this  wisdom  !  I  can  as  easily  span  the  heavens  as  take 
the  just  dimensions  of  it. 

Sometimes  a  representation  of  the  severity  of  God  is 
made  to  the  soul  in  that  ordinance.  Oh  how  inflexible  is 
the  justice  of  God  !  What !  no  abatement ;  no  sparing 
mercy  ;  no,  not  to  his  own  Son  1  This  begets  in  the 
heart  a  just  and  deep  indignation  against  sin.  Oh 
cursed  sin !  it  was  thou  usedst  my  dear  Lord  so  j  for 


Ch.  21. 


lord’s  supper  instituted. 


253 


thy  sake  he  underwent  all  this.  If  thy  vileness  had  not 
been  so  great,  his  sufferings  had  not  been  so  many. 
Cursed  sin !  thou  wast  the  knife  that  stabbed  him,  thou 
the  sword  that  pierced  him.  Ah,  what  revenge  it  works  ! 
When  the  believer  considers  and  remembers  that  sin 
put  Christ  to  all  that  shame  and  ignominy,  and  that  he 
was  wounded  for  our  transgressions,  he  is  filled  with 
hatred  of  sin,  and  cries  out.  Oh  sin,  I  will  revenge  the 
blood  of  Christ  upon  thee  !  thou  shalt  never  live  a 
^uiet  hour  in  my  heart.  And  it  also  produces  an  humble 
adoration  of  the  goodness  and  mercy  of  God ,  in  exacting- 
satisfaction  for  our  sins,  by  such  bloody  stripes,  from 
our  Surety.  Lord,  if  this  wrath  had  seized  on  me,  as 
it  did  on  Christ,  what  had  been  my  condition!  If 
these  things  were  done  in  the  green  tree,  what  would 
have  been  done  in  the  dry  ! 

Sometimes  extraordinary  representations  are  made 
of  the  love  of  Christ,  who  assumed  a  body  and  soul,  on 
purpose  to  bear  the  wrath  of  God  for  our  sins.  And 
when  that  surpassing  love  breaks  out  in  its  glory  upon 
the  soul,  how  is  the  soul  transported  with  it !  crying 
out,  What  manner  of  love  is  this !  Here  is  a  love  large 
enough  to  go  round  the  heavens,  and  the  heaven  of 
heavens !  Who  ever  loved  after  this  rate,  to  lay  down 
his  life  for  enemies  1  Oh  love  unutterable  and  incon¬ 
ceivable  !  Sometimes  the  fruits  of  his  death  are  there 
gloriously  displayed :  even  his  satisfaction  for  sin,  and 
the  purchase  by  his  blood  of  the  eternal  inheritance : 
and  this  begets  thankfulness  and  confidence  in  the  soul. 
Christ  is  dead,  and  his  death  hath  satisfied  for  my  sm. 
Christ  is  dead,  therefore  my  soul  shall  never  die.  Who 
shall  separate  me  from  the  love  of  God !  These  are 
the  fruits,  and  this  the  nature  of  that  remembrance  of 
Christ  here  spoken  of. 

II.  What  aptitude  or  fitness  is  there  in  this  ordinance 
to  bring  Christ  so  to  remembrance  !  Much  every  way  ; 


254 


THE  FOUNTAIN  OF  LIFE. 


Ch.21 


for  it  is  a  sign,  by  him  appointed  to  that  end,  and 
'hath  (as  divines  well  observe)  a  threefold  use,  as  it  is 
memorative,  significative,  and  instructive. 

As  it  is  memorative ,  it  has  the  nature  and  use  of  a 
pledge  or  token  of  love  left  by  a  dying  to  a  dear  survi¬ 
ving  friend.  And  so  the  Lord’s  supper  comes  to  us  like 
a  ring  plucked  off  from  Christ’s  finger,  or  a  bracelet 
from  his  arm  ;  or  rather  like  his  picture  from  his  breast, 
delivered  to  us  with  such  words  as  these  ;  "As  oft  as 
you  look  on  this,  remember  me  \  let  this  help  to  keep 
me  alive  in  your  remembrance  when  I  am  gone,  and  out 
of  your  sight.” 

It  is  a  significative  sign,  most  aptly  signifying  his  bit¬ 
ter  sufferings  for  us,  and  our  strict  and  intimate  union 
with  him ;  both  which  have  an  excellent  fitness  to  move 
the  heart  and  its  deepest  affections  :  the  breaking  of 
the  bread  and  pouring  forth  the  wine  signify  the  for¬ 
mer  ;  our  eating,  drinking,  and  incorporating  them,  is  a 
lively  signification  of  the  latter. 

Moreover,  this  ordinance  has  an  excellent  use  for  this 
affectionate  remembrance  of  Christ,  as  it  is  an  instruc¬ 
tive  sign.  It  instructs  and  enlightens  us  particularly  in 
these  truths  : 

1.  That  Christ  is  the  bread  on  which  our  souls  live , 
proper  meat  and  drink  for  believers,  the  most  excellent 
New  Testament  food.  It  is  said,  "  Man  did  eat  angel’s 
food,”  Psa.  78  :  25  :  referring  to  the  manna  that  fell  from 
heaven,  which  yet  was  but  a  type  and  weak  shadow  of 
Christ,  on  whom  believers  feed. 

2.  It  instructs  us  that  the  JVew  Testament  is  now  in  its 
full  force ,  and  no  substantial  alteration  can  be  made  in 
tt ,  since  the  Testator  is  dead,  and  by  his  death  hath  ra¬ 
tified  it.  So  that  all  its  excellent  promises  and  bless¬ 
ings  are  now  fully  confirmed  to  the  believing  soul.  Heb. 
9 :  16,  17.  All  these,  and  many  more  choice  truths,  are 
we  taught  by  this  sign  :  and  in  all  these  ways  it  reminds 


Ch  21. 


lord’s  supper  instituted. 


255 


us  of  Christ,  and  helps  powerfully  to  raise,  warm,  and 
affect  our  hearts  with  the  remembrance  of  him. 

III.  The  last  inquiry  is,  How  Christ  hath,  hereby,  left 
such  a  special  mark  of  his  care  and  love  for  his  peo¬ 
ple ?  And, 

1  This  is  a  special  mark  of  the  care  and  love  of 
Christ,  inasmuch  as  hereby  he  has  made  abundant  pro¬ 
vision  for  the  confirmation  and  establishment  of  the  faith 
of  his  people  to  the  end  of  the  world.  For  this  being  an 
evident  proof  that  the  new  testament  is  in  full  force, 
(it  being  the  cup  of  the  new  testament  in  his  blood, 
Matt.  26  :  28,)  it  tends  as  much  to  our  satisfaction,  as 
the  legal  execution  of  a  deed,  by  which  we  hold  and  en¬ 
joy  our  estate.  So  that  when  he  saith,  Take,  eat,  it  is 
as  much  as  if  God  should  stand  before  you  at  the  table 
with  Christ,  with  all  the  promises  in  his  hand  ;  and  say, 
I  deliver  this  to  thee  as  my  deed.  What  think  you,  does 
not  this  promote  and  confirm  the  faith  of  a  believer  % 

2.  This  is  a  special  mark  of  Christ’s  care  and  love, 
inasmuch  as  by  it  he  has  made  abundant  provision  for 
the  enlargement  of  the  joy  and  comfort  of  his  people. 
Believers  are  at  this  ordinance,  as  Mary  was  at  the  se¬ 
pulchre,  with  fear  and  great  joy.  Matt.  28  : 8.  Come, 
reader,  speak  thy  heart :  if  thou  be  one  that  heartily 
lovest  Jesus  Christ,  and  hast  gone  many  days,  possibly 
years,  mourning  and  lamenting  because  of  the  obscurity 
and  uncertainty  of  thine  interest  in  him;  who  hast 
sought  him  sorrowing  in  this  ordinance  and  in  that,  in 
one  duty  and  another ;  if  at  last  Christ  should  take  off 
that  covering,  as  one  calls  it;  from  his  face,  and  be 
known  of  thee  in  breaking  of  bread  :  suppose  he  should, 
by  his  Spirit,  whisper  thus  in  thine  ear  as  thou  sittest 
at  his  table,  Dost  thou  indeed  so  prize,  esteem,  and 
value  me  1  will  nothing  but  Christ  and  his  love  satisfy 
thee  1  then,  know  that  I  am  thine :  take  thine  own 
Christ  into  the  arms  of  thy  faith  this  day:  would  not 


256 


THE  FOUNTAIN  OF  LIFE. 


Ch.  21 


this  create  in  thy  soul  a  joy  transcending  all  the  joys 
and  pleasures  of  the  world  1 

3.  This  is  a  signal  mark  of  Christ’s  care  and  love,  in¬ 
asmuch  as  it  is  one  of  the  highest  and  best  helps  for  the 
mortification  of  sin  in  his  people .  Nothing  tends  more 
to  the  destruction  of  sin.  One  writer  calls  that  table  an 
altar,  on  which  our  corruptions  are  sacrificed  and  slain 
before  the  Lord.  For  how  can  they  that  there  see  what 
Christ  suffered  for  sin,  live  any  longer  therein  1 

4.  Moreover  his  care  and  love  appear  in  providing  an 
ordinance  so  excellently  adapted  to  excite  his  people's 
love  into  a  lively  flame.  When  Joseph  made  himself 
known  to  his  brethren,  "  I  am  Joseph  your  brother, 
whom  ye  sold,  be  not  grieved;”  Oh  what  showers  of 
tears  and  dear  affections  were  there  !  how  did  they  fall 
upon  each  other’s  necks  !  so  that  the  Egyptians  wonder¬ 
ed.  How  does  the  soul  (if  I  may  so  speak)  passionate¬ 
ly  love  Jesus  Christ  at  such  a  time  !  "  The  fairest 
among  ten  thousand.”  What  hath  he  done,  what  hath 
he  suffered  for  me  !  what  great  things  hath  my  Jesus 
given,  and  what  great  things  hath  he  forgiven  me !  A 
world,  a  thousand  worlds  cannot  show  such  another. 
Here  the  soul  is  melted  down  by  love  at  his  feet. 

5.  Christ’s  care  and  love  are  further  manifested  to 
people  in  this  ordinance,  as  it  is  one  of  the  strongest 
bonds  of  union  between  them:  "We  being  many,  are 
one  bread,  and  one  body;  for  we  are  all  partakers  of 
that  one  bread.”  1  Cor.  10  :  17.  Here  the  people  of 
God  are  sealed  to  the  same  inheritance,  their  dividing 
corruptions  slain,  their  love  to  Christ,  and  consequently 
to  each  other,  improved  ;  and  it  is  certainly  one  of  the 
strongest  ties  to  bind  together  gracious  hearts  in  love. 

Inference  1.  Did  Christ  leave  this  ordinance  with 
his  church  to  preserve  his  remembrance  among  his 
people  1  Then  surely  he  foresaw,  that,  notwithstanding 
what  he  is,  and  what  he  has  done,  suffered,  and  promised 


Ch.  21. 


lord’s  supper  instituted. 


257 


for  them,  they  will  for  all  this  be  still  prone  to  forget 
him.  One  would  think  that  such  a  Saviour  should  ne¬ 
ver  be  a  whole  hour  out  of  his  people’s  thoughts  and 
affections;  that  wherever  they  go,  they  should  carry 
him  with  them  in  their  thoughts,  desires,  and  delights ; 
that  they  should  lie  down  with  Christ  in  their  thoughts 
at  night,  and  when  they  awake  be  still  with  him  ;  that 
their  very  dreams  should  be  sweet  visions  of  Christ, 
and  all  their  words  savor  of  him.  But  Oh  the  baseness 
of  these  hearts  !  Here  we  live  and  converse  in  a  world 
of  sensible  objects,  which,  like  a  company  of  thieves, 
rob  us  of  Christ.  Alas  that  it  should  be  so  with  me, 
who  am  under  such  obligations  to  love  him !  Though 
he  be  in  the  highest  glory  in  heaven,  he  doth  not  forget 
us;  he  hath  graven  us  upon  the  palms  of  his  hands ;  we 
are  continually  before  him.  He  thinks  on  us,  when  we 
forget  him.  The  whole  honor  and  glory  rendered  him 
in  heaven  by  the  angels  cannot  divert  his  thoughts  one 
moment  from  us;  but  every  trifle  that  meets  us 'in  the 
way,  is  enough  to  divert  our  thoughts  from  him.  Why 
do  we  not  abhor  and  loathe  ourselves  for  this  1  What  ! 
is  it  a  pain,  a  burden,  to  carry  Christ  in  our  thoughts  1 
As  much  a  burden,  if  thy  heart  be  spiritual,  as  a  bird  is 
burdened  by  carrying  his  own  wings.  Will  such  thoughts 
intrude  unseasonably,  and  thrust  Christ  out  of  our 
minds'!  For  shame,  Christian,  for  shame,  let  not  thy 
heart  wanton  and  wander  from  Christ  after  every  vani¬ 
ty.  Never  leave  praying  and  striving,  till  thou  canst 
say,  "  My  soul  shall  be  satisfied  as  with  marrow  and 
fatness,  and  my  mouth  shall  praise  thee  with  joyful 
lips ;  whilst  I  remember  thee  on  my  bed,  and  meditate 
on  thee  in  the  night  watches.”  Psalm  63:5. 

2.  Hence  also  we  infer  that  approaches  to  the  Lord’s 
table  are  heart-melting  seasons ;  because  therein  the 
most  affecting  representations  of  Christ  are  made.  As 
the  Gospel  offers  him  to  the  ear  in  the  most  sweet 


258 


THE  FOUNTAIN  OF  LIFE. 


Cli.  21. 


affecting  sounds  of  grace ;  so  does  his  supper  to  the 
eye,  in  the  most  pleasing  visions  on  this  side  heaven. 
There,  hearts  that  will  not  yield  a  tear  under  other  or¬ 
dinances,  can  pour  out  floods :  "  They  shall  look  upon 
me  whom  they  have  pierced,  and  mourn.”  Zech.  12  :  10. 
Yet  1  dare  not  affirm  that  every  one  whose  heart  is 
broken  by  the  believing  sight  of  Christ  there,  can  evi¬ 
dence  that  it  is  so  by  a  dropping  eye.  No,  we  may  say 
of  tears,  as  it  is  said  of  love.  Cant.  8:7.  If  some  Chris¬ 
tians  would  give  all  the  treasures  of  their  houses  for 
them,  they  cannot  be  purchased:  yet  they  are  truly 
humbled  for  sin,  and  seriously  affected  with  the  grace 
of  Christ.  For  the  support  of  such,  I  would  distinguish, 
and  have  them  do  so  also,  between  what  is  essential  to 
spiritual  sorrow,  and  what  is  contingent.  Deep  displea¬ 
sure  with  thyself  for  sin,  hearty  resolutions  and  desires 
for  its  complete  mortification,  these  are  essential  to  all 
spiritual  sorrow ;  but  tears  are  accidental,  and  in  some 
constitutions  rarely  found.  If  thou  hast  the  former, 
trouble  not  thyself  for  want  of  the  latter,  though  it  is  a 
mercy  when  they  kindly  and  undissembledly  flow  from 
a  truly  broken  heart.  And  surely,  to  see  wTho  it  is  that 
thy  sins  have  pierced ;  how  great,  how  glorious,  how 
wonderful  a  Person,  that  was  humbled,  abased,  and 
brought  to  the  dust,  for  such  a  wretched  being  as  thou, 
cannot  but  tenderly  affect  the  considering  soul. 

3.  Moreover,  hence  it  is  evident  that  the  believing 
and  affectionate  remembrance  of  Christ  is  most  advan¬ 
tageous  at  all  times  to  the  people  of  God;  for  it  is  the 
immediate  end  of  one  of  the  greatest  ordinances  that 
ever  Christ  appointed  to  the  church.  If  at  any  time  the 
heart  be  dead  and  hard,  this  is  the  likeliest  means  to 
dissolve,  melt,  and  quicken  it.  Look  hither,  hard  heart ; 
hard  indeed,  if  this  hammer  will  not  break  it.  Behold 
the  blood  of  Jesus. 

Art  thou  easily  overcome  by  temptations  to  sin  I  This 


Ch.  21. 


lord’s  supper  instituted. 


259 


is  the  most  powerful  restraint:  "How  shall  we  that  are 
dead  to  sin,  live  any  longer  therein  1”  Rom.  6  :  2.  We 
are  crucified  with  Christ,  what  have  we  to  do  with  sin  l 
When  thy  heart  is  yielding  to  temptation,  think,  how 
can  I  do  this,  and  crucify  the  Son  of  God  afresh  1  As 
David  poured  the  water  brought  from  the  well  of  Beth* 
lehem  on  the  ground,  though  he  was  athirst,  for  he  said, 
"It  is  the  blood  of  the  men,”  (that  is,  they  hazarded 
their  lives  to  fetch  it ;)  much  more  should  a  Christian 
pour  out  upon  the  ground,  yea,  despise  and  trample  un¬ 
der  foot,  the  greatest  profit  or  pleasure  of  sin  ;  saying, 
Nay,  I  will  have  nothing  to  do  with  it,  I  will  on  no  terms 
touch  it,  for  it  is  the  blood  of  Christ :  it  cost  blood,  in¬ 
finite,  precious  blood  to  expiate  it. 

Are  you  afraid  your  sins  are  not  pardoned,  but  still 
stand  against  you  before  the  Lord  1  What  more  reliev¬ 
ing,  what  more  satisfying,  than  to  see  the  cup  of  the 
new  testament  in  the  blood  of  Christ,  which  is  "  shed 
for  many,  for  the  remission  of  sins'?”  "Who  shall  lay 
any  thing  to  the  charge  of  God’s  elect  I  It  is  Christ 
that  died.” 

Are  you  staggered  at  your  sufferings,  and  the  hard 
things  you  must  endure  for  Christ  in  this  world  I  Doth 
the  flesh  shrink  from  these  things,  and  cry,  Spare  thy¬ 
self]  What  is  there  more  likely  to  fortify  thy  spirit 
with  resolution  and  courage,  than  such  a  sight  as  this  1 
Did  Christ  meet  the  wrath  of  men,  and  the  wrath  of 
God  too  1  Did  he  stand  with  unbroken  patience  and 
stedfast  resolution  under  such  troubles,  and  shall  I 
shrink  for  a  trifle  1  Ah,  he  did  not  serve  me  so  !  I  will 
arm  myself  with  the  like  mind.  1  Pet.  4  :  2. 

Is  thy  faith  staggered  at  the  promises  I  Here  is  what 
will  help  thee  "  against  hope  to  believe  in  hope,  giving 
glory  to  God.”  For  this  is  God’s  seal  added  to  his  co¬ 
venant,  which  ratifies  and  binds  all  that  God  hath  spoken. 

Dost  thou  idle  away  precious  time,  and  live  unusefully 


260 


THE  FOUNTAIN  OF  LIFE. 


Ch.  21. 


to  Christ  in  thy  generation  !  What  more  fit  both  to  con¬ 
vince  and  cure  thee,  than  such  remembrance  of  Christ 
as  this  1  Oh  when  thou  considerest  thou  art  not  thine 
own,  thy  time,  thy  talents  are  not  thine  own,  but  Christ’s : 
when  thou  shalt  see  thou  art  bought  with  such  a  price, 
and  so  art  strictly  obliged  to  glorify  God  with  thy  soul 
and  body,  which  are  his,  1  Cor.  6  :  20,  this  will  power¬ 
fully  awaken  a  dull  and  sluggish  spirit !  In  a  word,  what 
grace  is  there  that  this  remembrance  of  Christ  can¬ 
not  quicken  1  What  sin  cannot  it  mortify  1  What  duty 
cannot  it  animate  1  Oh  it  is  of  singular  use  to  the  people 
of  God! 

4.  Though  all  other  things  do,  yet  Christ  never  can 
become  uninteresting.  Here  is  an  ordinance  to  preserve 
his  remembrance  fresh  to  the  end  of  the  world.  The 
beauty  of  this  Rose  of  Sharon  is  never  lost  or  withered. 
He  is  the  same  yesterday,  to-day,  and  for  ever.  As  his 
body  in  the  grave  saw  no  corruption,  so  neither  can  his 
love,  or  any  of  his  excellencies.  Other  beauties  have 
their  prime  and  their  fading ;  but  Christ  abides  eter¬ 
nally.  Our  delight  in  creatures  is  often  most  at  first  ac¬ 
quaintance  ;  when  we  come  nearer  to  them,  and  see 
more  of  them,  our  delight  is  abated  :  but  the  longer  you 
know  Christ,  and  the  nearer  you  come  to  him,  still  the 
more  do  you  see  of  his  glory.  Every  farther  prospect 
of  Christ  entertains  the  mind  with  a  fresh  delight- 
Blessed  be  God  for  Jesus  Christ. 


Gh  22 


AGONY  IN  THE  GARDEN. 


261 


CHAPTER  XXII. 

THIRD  PREPARATIVE  ACT  OF  CHRIST  FOR  HIS  OWN  DEATH  - 

AGONY  IN  THE  GARDEN. 

“  And  he  was  withdrawn  from  them  about  a  stom's  cast ,  and  kneeled 
down ,  and  prayed ,  saying ,  Father ,  if  thou  be  willing ,  remove  this 
cup  from  me:  nevertheless ,  not  my  will ,  but  thine ,  be  done.  And 
there  appeared  an  angel  unto  him  from  heaven ,  strengthening 
him.  And  being  in  an  agony ,  he  prayed  more  earnestly :  and  his 
sweat  teas  as  it  were  great  drops  of  blood  falling  down  to  the 
ground Lmke ,  22  :  41-44. 

The  hour  is  now  almost  come,  even  that  hour  of  sor¬ 
row,  of  which  Christ  had  so  often  spoken.  Yet  a  little, 
a  very  little  while,  and  the  Son  of  man  is  betrayed  into 
the  hands  of  sinners.  He  has  affectionately  recom¬ 
mended  his  children  to  his  Father.  He  has  set  his 
house  in  order,  and  ordained  a  memorial  of  his  death 
to  be  left  with  his  people.  There  is  but  one  thing  more 
to  do,  and  then  the  tragedy  begins.  He  recommended 
us,  he  must  also  recommend  himself  by  prayer  to  the 
Father ;  and  when  that  is  done,  he  is  ready. 

This  last  act  of  Christ’s  preparation  for  his  own  death 
is  contained  in  this  scripture,  wherein  we  have  an  ac¬ 
count  of  his  prayer  j  of  the  agony  attending  it ;  and  of 
his  relief  in  that  agony,  by  an  angel,  that  came  and  com¬ 
forted  him. 

In  a  praying  posture  he  will  be  found  when  the  enemy 
comes ;  he  will  be  taken  upon  his  knees  :  he  was  plead¬ 
ing  hard  with  God  in  prayer,  for  strength  to  carry  him 
i  through  this  heavy  trial,  when  they  came  to  take  him. 
And  this  was  a  very  remarkable  prayer,  both  for  the 
solitariness  of  it,  he  withdrew  about  a  stone’s  cast  from 
his  dearest  intimates  ;  no  ear  but  his  Father’s  must  hear 


262 


THE  FOUNTAIN  OF  LIFE. 


Ch.  22 


what  he  had  now  to  say — for  the  vehemency  and  im¬ 
portunity  of  it ;  these  were  those  strong  cries  that  he 
poured  out  to  God  in  the  days  of  his  flesh,  Heb.  5  :  7 — 
and  for  the  humility  expressed  in  it ;  he  fell  upon  the 
ground,  he  laid  himself  as  it  were  in  the  dust,  at  his  Fa¬ 
ther’s  feet.  Hence  we  note, 

Our  Lord  Jesus  Christ  was  praying  to  his  Father  in  an 
extraordinary  agony ,  when  they  came  to  apprehend 
him  in  the  garden. 

In  explaining  this  last  act  of  preparation  on  Christ’s 
part,  I  shall  speak  of  the  place  where  he  prayed,  and 
of  the  time,  the  matter,  and  the  manner  of  his  prayer. 

I.  The  place ,  where  this  last  and  remarkable  prayer 
was  poured  out  to  God,  was  the  garden :  St.  Mat¬ 
thew  tells  us  it  was  called  Gethsemane,  which  sio-ni- 
fies  the  valley  of  fatness,  or  of  olives.  This  garden  lay 
very  near  to  the  city  of  Jerusalem,  on  the  east,  towards 
the  Mount  of  Olives.  Between  it  and  the  city  was  the 
brook  Cedron,  which  rose  from  a  hill  upon  the  north, 
and  over  this  brook  Christ  passed  into  the  garden,  John, 
18  :  1 ;  to  which  perhaps  the  psalmist  alludes  in  Psalm 
110  :  7,  "  He  shall  drink  of  the  brook  in  the  way ;  there¬ 
fore  he  shall  lift  up  the  head.” 

Christ  went  not  into  this  garden  to  hide  or  shelter 
himself  from  his  enemies.  No,  had  that  been  his  design, 
it  was  the  most  improper  place  he  could  have  chosen, 
being  the  place  where  he  was  wont  to  pray,  and  a  place 
well  known  to  Judas,  who  was  now  coming  to  seek 
him.  John,  18  :  2.  He  repairs  thither,  not  to  shun,  but 
to  meet  the  enemy ;  to  offer  himself  as  a  prey  to  the 
wolves,  which  there  found  him,  and  laid  hold  upon  him. 
He  also  resorted  thither  for  an  hour  or  two  of  privacy 
before  they  came,  that  he  might  there  freely  pour  out 
his  soul  to  God. 

II.  The  time  when  he  entered  into  this  garden  to  pray 
was  the  shutting  in  of  the  evening  ;  for  it  was  after  the 


Ch.  22. 


AGONY  IN  THE  GARDEN. 


263 


passover  and  the  supper  were  ended.  Then  (Matthew, 
26  :  36)  Jesus  went  over  the  brook  into  the  garden,  be¬ 
tween  the  hours  of  nine  and  ten  in  the  evening,  as  it  is 
conjectured  ;  and  so  he  had  between  two  and  three 
hours  to  pour  out  his  soul  to  God  ;  for  it  was  about 
midnight  that  Judas  and  the  soldiers  came  "„nd  appre¬ 
hended  him.  This  shows  us  in  what  frame  and  posture 
Christ  desired  to  be  found :  and  by  it  he  left  us  an  ex¬ 
cellent  pattern  of  what  we  ought  to  do,  when  imminent 
dangers  are  near  us,  even  at  the  door.  It  becomes  a 
soldier  to  die  fighting,  and  a  minister  to  die  preaching, 
and  a  Christian  to  die  praying.  If  they  come,  they  will 
find  Christ  upon  his  knees,  wrestling  mightily  with  God 
by  prayer.  He  spent  no  moment  of  his  life  idly ;  but 
these  were  the  last  moments  he  had  to  live  in  the  world, 
and  here  you  see  how  they  were  filled  up  and  employed. 

III.  Consider  the  matter  of  his  prayer,  or  the  things 
about  which  he  poured  out  his  soul  to  God  in  the  gar¬ 
den.  He  prayed,  saying,  u  Father,  if  thou  be  willing,  re¬ 
move  this  cup  from  me  ;  nevertheless,  not  my  will,  but 
thine  be  done.” 

By  the  cwp,  understand  that  portion  of  sorrows  then 
to  be  given  to  him  by  his  Father.  Great  afflictions  and 
bitter  trials  are  frequently  expressed  in  Scripture  under 
the  metaphor  of  a  cup :  "  Upon  the  wicked  he  shall  rain 
snares,  fire,  and  brimstone,  and  a  horrible  tempest ;  this 
shall  be  the  portion  of  their  cup,”  Psalm  11  :  16,  that 
is,  the  punishment  allotted  to  them  by  God  for  their 
wickedness.  So  Ezekiel,  23  :  32,  33  j  "A  cup  deep  and 
large  Isaiah,  51 :  17 ;  "  Thou  hast  drunken  the  dregs 
of  the  cup  of  trembling  and  wrung  them  out.”  Such  a 
cup  now  was  Christ’s  cup  ;  a  cup  of  wrath  ;  a  large  and 
deep  cup,  that  contained  more  wrath  than  ever  was 
drunk  by  any  creature,  even  the  wrath  of  an  infinite 
God  j  a  mixed  cup,  mixed  with  God’s  wrath  and  man’s 
in  the  extremity  j  and  all  the  bitter  aggravating  circum- 


264 


THE  FOUNTAIN  OF  LIFE. 


Ch  22 


stances  that  ever  could  be  imagined  ;  great  consterna¬ 
tion  and  amazement :  this  was  the  portion  of  his  cup. 

By  the  passi?ig  of  the  cup  from  him ,  understand  his 
exemption  from  suffering  that  dreadful  wrath  of  God 
which  he  foresaw  to  be  now  at  hand.  Christ’s  meaning 
in  this  conditional  request  is,  Father,  if  it  be  thy  will, 
excuse  me  from  this  dreadful  wrath.  My  soul  is  amazed 
at  it.  Is  there  no  way  to  shun  it  I  Cannot  I  be  excused  I 
Oh,  if  it  be  possible,  spare  me.  This  is  the  meaning  of  it. 

But  how  could  Christ,  who  knew  God  had  from  ever¬ 
lasting  determined  he  should  drink  it ;  who  had  agreed 
in  the  covenant  of  redemption  so  to  do  ;  who  came  (as 
himself  acknowledges)  for  that  end  into  the  world,  John, 
18  :  37  ;  who  foresaw  this  hour  all  along,  and  professed 
when  he  spake  of  this  bloody  baptism  with  which  he 
was  to  be  baptized,  that  he  was  ”  straitened  till  it  was 
accomplished,”  Luke,  12:50;  how  could  he  now  when 
the  cup  was  delivered  to  him,  so  earnestly  pray  that  it 
might  pass  from  him,  or  he  be  excused  from  suffering. 
What !  did  he  now  repent  of  his  engagement  1  Doth  he 
now  begin  to  wish  to  be  disengaged,  and  that  he  had 
never  undertaken  such  a  work  \  No,  no,  Christ  never 
repented  of  his  engagement  to  the  Father,  never  was 
willing  to  let  the  burden  lie  on  us,  rather  than  on  him¬ 
self  ;  there  was  not  such  a  thought  in  his  holy  and  faith¬ 
ful  heart ;  but  the  resolution  of  this  doubt  depends  upon 
another  distinction,  which  will  show  his  meaning  in  it. 

Mark  then  the  distinction  between  absolute  and  sub¬ 
missive  prayers.  It  was  the  latter  that  Christ  offered, 
"  If  thou  be  willing if  not,  I  will  drink  it.  But  you 
will  say,  Christ  knew  what  was  the  mind  of  God ;  he 
knew  what  transactions  had  been  of  old  between  his 
Father  and  him  ;  and  therefore  though  he  did  not  pray 
absolutely,  yet  it  is  strange  he  would  pray  conditionally 
it  might  pass. 

Mark,  then,  in  the  second  place,  the  different  natures 


Ch  22. 


AGONY  IN  THE  GARDEN. 


265 


in  which  Christ  acted.  He  acted  sometimes  as  God,  and 
sometimes  as  man.  Here  he  acted  according  to  his  hu¬ 
man  nature  ;  simply  expressing  and  manifesting  in  this 
request  its  reluctance  to  such  sufferings  :  wherein  he 
showed  himself  a  true  man,  in  shunning  that  which  was 
destructive  to  his  nature.  As  Christ  had  two  distinct 
natures,  so  two  distinct  wills.  And  (as  one  well  ob 
serves)  in  the  life  of  Christ  there  was  an  intermixture 
of  power  and  weakness,  of  the  Divine  glory  and  human 
frailty.  At  his  birth  a  star  shone,  but  he  was  laid  in  a 
manger.  The  devil  tempted  him  in  the  wilderness,  but 
there  angels  ministered  to  him.  He  was  caught  by  the 
soldiers  in  the  garden,  but  first  made  them  fall  back. 
So  here,  as  man  he  feared  and  shunned  death ;  but  as 
God-man  he  willingly  submitted  to  it.  "  It  was  (as  Deo- 
datus  well  expresses  it)  a  purely  natural  desire,  by 
which,  as  man,  for  a  short  moment  he  apprehended  and 
shunned  death  and  torments  ;  but  quickly  recalled  him¬ 
self  to  obedience,  by  a  deliberate  will  to  submit  himself 
to  God.” 

In  a  word,  as  there  was  nothing  of  sin  in  it,  it  being 
a  pure  and  sinless  affection  of  nature  5  so  there  was 
much  good  in  it,  and  that  both  as  it  was  a  part  of  his 
satisfaction  for  our  sin,  to  suffer  inwardly  such  fear 
trembling,  and  consternation  ;  and  as  it  was  a  clear  evi¬ 
dence  that  he  was  in  all  things  made  like  unto  his  breth- 
ren,  except  sin ;  and  also,  as  it  serves  to  express  the 
grievousness  and  extremity  of  Christ’s  sufferings,  the 
very  prospect  of  which,  at  some  distance,  was  so  dread¬ 
ful  to  him. 

IY.  Let  us  consider  the  manner  in  which  he  prayed: 
it  was, 

1.  Solitarily .  He  doth  not  here  pray  in  the  audience 
of  his  disciples,  as  he  had  done  before,  but  went  at  a 
distance  from  them.  He  had  now  private  business  to 
transact  with  God.  He  left  some  of  them  at  the  en- 

Fountain.  12 


266 


THE  FOUNTAIN  OF  LIFE. 


Ch.  22 


trance  of  the  garden  3  and  Peter,  James,  and  John, 
who  went  farther  with  him  than  the  rest,  he  bids  remain 
there,  while  he  went  and  prayed.  He  did  not  desire 
them  to  pray  with  him,  or  for  him ;  no,  he  must  "  tread 
the  wine-press  alone.”  Nor  will  he  have  them  with  him, 
lest  it  should  discourage  them  to  see  and  hear  how 
he  groaned,  trembled,  and  cried,  as  one  in  an  agony,  to 
his  Father. 

Reader,  there  are  times  when  a  Christian  would  not 
be  willing  that  the  dearest  and  most  intimate  friend  he 
hath  in  the  world  should  be  privy  to  what  passes  be¬ 
tween  him  and  his  God. 

2.  It  was  an  humble  prayer :  that  is  evident  by  the 
postures  into  which  he  cast  himself ;  sometimes  kneel¬ 
ing,  and  sometimes  prostrate  upon  his  face.  He  lies  in 
the  very  dust,  lower  he  cannot  fall ;  and  his  heart  was 
as  low  as  his  body.  He  is  meek  and  lowly  indeed. 

3.  It  was  a  reiterated  prayer  ;  he  prays,  and  then  re¬ 
turns  to  the  disciples,  as  a  man  in  extremity  turns  every 
way  for  comfort:  "Father,  let  this  cup  pass,”  but  in 
that  request  the  Father  hears  him  not;  though  as  to 
support  he  was  heard.  Being  denied  deliverance  by  his 
Father,  he  goes  and  bemoans  himself  to  his  pensive 
friends,  and  complains  bitterly  to  them,  "  My  soul  is  ex¬ 
ceeding  sorrowful,  even  unto  death.”  But  alas  !  they 
rather  increase  than  ease  his  burden.  For  he  finds 
them  asleep,  which  occasioned  that  gentle  reprehension, 
"What,  could  ye  not  watch  with  me  one  hour  I”  Matt. 
26  : 40.  What,  not  watch  with  me  ?  Who  may  expect 
it  from  you  more  than  1 1  Could  you  not  watch  I  I  am 
going  to  die  for  you,  and  cannot  you  watch  with  me  \ 
What !  cannot  you  watch  with  me  one  hour  ?  Alas ! 
what  if  I  had  required  great  matters  from  you  I  What ! 
not  an  hour,  and  that  the  parting  hour  too  1  Christ 
finds  no  ease  from  them,  and  back  again  he  goes  to  that 
sad  place  which  he  had  stained  with  a  bloody  sweat, 


Ch.  22 


AGONY  IN  THE  GARDEN. 


267 


and  prays  to  the  same  purpose  again.  Oh  how  he  re¬ 
turns  upon  God  again  and  again,  as  if  he  resolved  to 
take  no  denial !  But,  considering  it  must  be  so,  he 
sweetly  falls  in  with  his  Father’s  will,  "  Thy  will  be  done.” 

4.  It  was  a  prayer  accompanied  with  a  strange  and 
wonderful  agony :  "  being  in  an  agony,  he  prayed  more 
earnestly ;  and  his  sweat  was  as  it  were  great  drops  of 
blood  falling  down  to  the  ground.”  Now  he  was  red  in- 
deed  in  his  apparel,  as  one  that  trod  the  wine-press. 
Consider  what  an  extraordinary  load  pressed  his  soul  at 
that  time,  even  such  as  no  mere  man  felt,  or  could  sup¬ 
port,  even  the  wrath  of  the  great  and  terrible  God  in  its 
extremity.  "  Who  (saith  the  prophet  Nahum,  1  :  6)  can 
stand  before  his  indignation  1  And  who  can  abide  in  the 
fierceness  of  his  anger  I  His  fury  is  poured  out  like  fire, 
and  the  rocks  are  thrown  down  by  him.” 

The  effects  of  this  wrath,  as  it  fell  at  this  time  upon 
the  soul  of  Christ  in  the  garden,  are  largely  and  very 
emphatically  expressed  by  the  several  evangelists.  Mat¬ 
thew  tells  us,  his  soul  was  "  exceeding  sorrowful,  even 
unto  death.”  Matt.  26  :  38.  The  word  signifies  "beset 
with  grief  round  about.”  And  it  is  well  expressed  by 
that  phrase  of  the  psalmist,  "  The  sorrows  of  death 
compassed  me  about,  the  pains  of  hell  gat  hold  upon 
me.”  Mark  varies  the  expression,  and  gives  us  another 
word  no  less  significant  and  full,  "  He  began  to  be  sore 
amazed,  and  very  heavy.”  Mark,  14  :  33.  Luke  has  an¬ 
other  expression  for  it  in  the  text $  He  was  "  in  an 
agony.”  An  agony  is  the  laboring  and  striving  of  na¬ 
ture  in  extremity.  And  John  gives  us  another  expres¬ 
sion,  "Now  is  my  soul  troubled.”  John,  12  :  27.  The 
original  word  is  very  significant.  This  was  the  load 
which  so  oppressed  his  soul,  that  it  could  not  find  relief 
in  tears ;  but  the  innumerable  pores  of  his  body  are  set 
open,  to  give  vent  by  letting  out  streams  of  blood.  And 
yet  all  this  while  no  hand  of  man  was  upon  him.  Thi3 


THE  FOUNTAIN  OF  LIFE. 


Ch.  22. 


268 


was  but  a  prelude  to  the  conflict  that  was  at  hand.  Now 
he  stood,  as  it  were,  arraigned  at  God’s  bar,  and  had  to 
do  immediately  with  him.  And  you  know  "  it  is  a  fear 
ful  thing  to  fall  into  the  hands  of  the  living  God.” 

Inference  1.  Did  Christ  pour  out  his  soul  to  God  so 
ardently  in  the  garden,  when  the  hour  of  his  trouble  was 
at  hand  1  Then  prayer  is  a  singular  preparative  for,  and 
relief  under  the  greatest  trouble.  It  is  a  happy  circum¬ 
stance,  when  troubles  find  us  in  the  way  of  our  duty. 
The  best  posture  in  which  we  can  wrestle  with  afflic¬ 
tions  is  upon  our  knees.  The  naturalist  tells  us,  if  a  lion 
find  a  man  prostrate  he  will  do  him  no  harm.  Christ 
hastened  to  the  garden  to  pray,  when  Judas  and  the 
soldiers  were  hastening  thither  to  apprehend  him.  Oh  ! 
when  we  are  nigh  to  danger,  it  is  good  for  us  to  draw 
nigh  to  our  God.  Then  should  we  be  urging  that  sea¬ 
sonable  request  to  God,  "  Be  not  far  from  me,  for  trou¬ 
ble  is  near;  for  there  is  none  to  help.”  Psalm  22  :  11. 
Wo  be  to  him  whom  death  or  trouble  finds  afar  off  from 
God.  And  as  prayer  is  the  best  preparative  for  troubles, 
so  it  is  the  choicest  relief  under  them.  Griefs  are  eased 
by  groans.  You  know  it  is  some  relief  if  a  man  can  pour 
out  his  complaint  into  the  bosom  of  a  faithful  friend, 
though  he  can  but  pity  him ;  how  much  more  to  pour 
out  our  complaints  into  the  bosom  of  a  faithful  God, 
who  can  both  pity  and  help  us  !  Luther  was  wont  to  call 
prayers  the  leeches  of  his  cares  and  sorrows  ;  they  suck 
out  the  bad  blood.  It  is  the  title  of  Psalm  102 :  "  A 
prayer  for  the  afflicted,  when  he  is  overwhelmed,  and 
poureth  out  his  complaint  before  the  Lord.”  It  is  no 
small  ease  to  open  our  hearts  to  God. 

To  go  to  God  when  thou  art  full  of  sorrow,  when  thy 
heart  is  ready  to  burst  within  thee,  as  was  Christ’s  in 
this  day  of  his  trouble  ;  and  say,  Father,  thus  and  thus 
the  case  stands  with  thy  poor  child ;  and  so  and  so  it  is 
with  me  :  I  will  not  go  up  and  down  complaining  from 


Ch.  22. 


AGONY  IN  THE  GARDEN. 


269 


one  creature  to  another,  it  is  to  no  purpose  5  nor  yet  will 
I  leave  my  complaint  upon  myself;  hut  I  will  tell  thee, 
Father,  how  the  case  stands  with  me  ;  for  to  whom 
should  children  make  their  complaint  hut  to  their  Fa¬ 
ther  1  Lord,  I  am  oppressed,  undertake  for  me.  What 
thinkest  thou,  reader,  of  this  1  Is  it  relieving  to  a  sad 
soul  I  Yes,  yes  ;  if  thou  be  a  Christian  that  hast  had  any 
experience  of  this,  thou  wilt  say  there  is  nothing  like  it ; 
thou  wilt  bless  God  for  appointing  such  an  ordinance  as 
prayer,  and  say,  Blessed  be  God  for  prayer  :  I  know  not 
what  I  should  have  done,  nor  how  I  should  have  waded 
through  all  the  troubles  I  have  passed,  if  it  had  not 
been  for  the  help  of  prayer. 

2.  Did  Christ  withdraw  from  the  disciples  to  seek 
God  by  prayer  1  Then  the  company  of  the  best  of  men  is 
not  always  seasonable .  Peter,  James,  and  John  were 
three  excellent  men,  and  yet  Christ  saith  to  them,  Tarry 
ye  here,  while  I  go  and  pray  yonder.  The  society  of 
men  is  useful  in  its  season,  but  no  better  than  a  burden 
out  of  season.  I  have  read  of  a  good  man,  that  when  his 
stated  time  for  closet  prayer  was  come,  he  would  say 
to  the  company  with  him,  whoever  they  were,  "  Friends, 
l  must  beg  you  excuse  me  for  awhile,  there  is  a  Friend 
waits  to  speak  with  me.”  The  company  of  a  good  man 
is  good,  but  it  ceases  to  be  so  when  it  hinders  the  en¬ 
joyment  of  better  company.  One  hour  with  God  is  to 
be  preferred  to  a  thousand  days’  enjoyment  of  the  best 
men  on  earth.  If  thy  dearest  friends  intrude  unseason¬ 
ably  between  thee  and  thy  God,  it  is  neither  rude  nor 
unfriendly  to  bid  them  give  place  to  better  company;  I 
mean,  to  withdraw  from  them,  as  Christ  did  from  the 
disciples,  to  enjoy  an  hour  with  God  alone.  In  public 
and  social  duties  we  may  admit  the  company  of  others 
to  join  us  ;  and  if  they  be  such  as  fear  God,  the  more 
the  better :  but  in  secret  duties,  Christ  and  thou  must 
communicate  between  yourselves  ;  and  then  the  com- 


270 


THE  FOUNTAIN  OF  LIFE. 


Ch.  22 


pany  of  the  wife  of  thy  bosom,  or  thy  friend  that  is  as 
thine  own  soul,  would  not  be  welcome,  "  When  thou 
prayest,  enter  into  thy  closet  ;  and  when  thou  hast  shut 
thy  door,  pray  to  thy  Father  which  is  in  secret.”  Matt. 
6:6.  It  is  as  much  as  if  Christ  had  said,  Be  sure  to  re¬ 
tire  into  as  great  privacy  as  may  be ;  let  no  ear  but 
God’s  hear  what  thou  hast  to  say  to  him.  This  is  at 
once  a  mark  of  sincerity  and  a  great  help  to  spiritual 
liberty  and  freedom  with  God. 

3.  Did  Christ  go  to  God  thrice  upon  the  same  ac¬ 
count  I  Then  Christians  should  not  be  discouraged, 
though  they  have  sought  God  once  and  again ,  and  re¬ 
ceive  no  answer  of  peace.  Christ  was  not  heard  the 
first  time,  and  he  goes  a  second ;  he  was  not  answered 
the  second,  and  he  goes  the  third,  and  yet  was  not  an¬ 
swered  in  the  thing  he  desired,  namely,  that  the  cup 
might  pass  from  him ;  still  he  has  no  hard  thoughts  of 
God,  but  resolves  his  will  into  his  Father’s.  If  God 
deny  you  in  the  things  you  ask,  he  deals  no  otherwise 
with  you  than  he  did  with  Christ.  "  0  my  God,  (saith 
he,)  I  cry  in  the  day-time,  but  thou  hearest  not ;  and  in 
the  night,  and  am  not  silent.”  Yet  he  justifies  God, 
"  but  thou  art  holy.”  Psalm  22  :  3.  Christ  was  not  heard 
in  the  thing  he  desired,  and  yet  was  heard  in  that  he 
feared.  Heb.  5  :  7.  The  cup  did  not  pass  as  he  desired, 
but  God  upheld  him,  and  enabled  him  to  drink  it.  He 
was  heard  as  to  support,  he  was  not  heard  as  to  exemp¬ 
tion  from  suffering :  his  will  was  expressed  condition¬ 
ally  ;  and  therefore  though  he  had  not  the  thing  he  so 
desired,  yet  his  will  was  not  crossed  by  the  denial. 

But  now,  when  we  have  a  suit  depending  before  the 
throne  of  grace,  and  cry  to  God  once  and  again,  and 
receive  no  answer,  how  do  our  hands  hang  down  and 
our  spirits  wax  feeble  !  Then  we  complain,  "  When  I 
cry  and  shout,  he  shutteth  out  my  prayers.  Thou  cov- 
erest  thyself  with  a  cloud,  that  our  prayers  cannot  pass 


Ch.  22. 


AGONY  IN  THE  GARDEN. 


271 


through.”  Lam.  3 :  8, 44.  Then,  with  Jonah,  we  conclude 
**  we  are  cast  out  of  his  sight.”  Alas  !  we  judge  by  sense 
according  to  what  we  see  and  feel ;  and  cannot  live  by 
faith  on  God,  when  he  seems  to  hide  himself,  put  us  off, 
and  refuse  our  requests.  It  calls  for  an  Abraham’s  faith 
to  "  believe  against  hope,  giving  glory  to  God.”  If  we 
cry,  and  no  answer  comes  presently,  our  carnal  reason 
draws  a  headlong,  hasty  conclusion.  Surely  I  must  ex¬ 
pect  no  answer :  God  is  angry  with  my  prayers. 
The  seed  of  prayer  has  lain  so  long  under  the  clods, 
and  it  appears  not ;  surely  it  is  lost,  I  shall  hear  no 
more  of  it. 

Our  prayers  may  he  heard,  though  their  answer  be  for 
the  present  delayed.  As  David  acknowledged,  when  he 
coolly  considered  the  matter,  "  I  said  in  my  haste,  I  am 
cut  off  from  before  thine  eyes ;  nevertheless  thou 
heardest  the  voice  of  my  supplication  when  I  cried 
unto  thee.”  Psalm  31:22.  No,  no,  Christian;  a  prayer 
sent  up  in  faith,  according  to  the  will  of  God,  cannot  be 
lost,  though  it  be  delayed.  We  may  say  of  it  as  David 
said  of  Saul’s  sword  and  Jonathan’s  bow,  that  they 
never  returned  empty. 

4.  Was  Christ  so  earnest  in  prayer,  that  he  prayed 
himself  into  a  very  agony  1  Let  the  people  of  God 
blush  to  think  how  unlike  their  spirits  are  to  Christ ,  as 
to  their  praying  frames. 

Oh  what  lively,  quick,  deep,  and  tender  apprehen¬ 
sions  of  those  things  about  which  he  prayed,  had 
Christ !  Being  in  an  agony,  he  prayed  the  more  ear¬ 
nestly.  I  do  not  say  Christ  is  imitable  in  this;  no,  but 
his  fervor  in  prayer  is  a  pattern  for  us,  and  serves  se¬ 
verely  to  rebuke  the  dulness  and  formality  of  our 
prayers.  How  often  do  we  bring  the  sacrifice  of  the 
dead  before  the  Lord  !  how  often  do  our  lips  move,  and 
our  hearts  stand  still !  Oh  !  how  unlike  Christ  are  we  ! 
his  prayers  were  pleading  prayers  ;  full  of  mighty  argu~ 


272 


THE  FOUNTAIN  OF  LIFE.  Cll.  22 

ments  and  fervent  affections.  Oh  !  that  his  people  were 
in  this  more  like  him  ! 

5.  Was  Christ  in  such  an  agony  before  any  hand  of 
man  was  upon  him,  merely  from  the  apprehensions  of 
the  wrath  of  God,  with  which  he  now  contested  1 
"Then  surely  it  is  a  fearful  thing  to  fall  into  the  hands 
of  the  living  God ;  for  our  God  is  a  consuming  fire.” 
Ah,  what  is  divine  wrath,  that  Christ  should  faint  when 
the  cup  came  to  him  !  Could  not  he  bear,  and  dost  thou 
think  to  bear  it  1  Did  Christ  sweat  as  it  were  drops  of 
blood  before  it,  and  dost  thou  make  light  of  it  1  Poor 
man,  if  it  staggered  him,  it  will  confound  thee.  If  it 
made  him  groan,  it  will  make  thee  howl  eternally. 
Come,  sinner,  come  ;  dost  thou  make  light  of  the  threat- 
enings  of  the  wrath  of  God  against  sin  1  Dost  thou 
think  there  is  no  such  matter  in  it  as  these  zealous 
preachers  represent  1  Come,  look  here  upon  my  text, 
which  shows  thee  the  face  of  the  Son  of  God  full  of 
purple  drops  under  the  sense  and  apprehension  of  it. 
Hark  how  he  cries,  "Father,  if  it  be  possible,  let  this 
cup  pass.”  Oh  any  thing  of  punishment  rather  than  this. 
Hear  what  he  tells  the  disciples  ;  "  My  soul  is  sorrow¬ 
ful,  even  to  death  :  amazed,  and  very  heavy.”  But  fools 
make  a  mock  at  sin,  and  the  threatenings  that  lie 
against  it. 

6.  Did  Christ  meet  death  with  such  a  heavy  heart  I 
Let  the  hearts  of  Christians  be  the  lighter  for  this ,  when 
they  come  to  die.  The  bitterness  of  death  was  all  squeezed 
into  Christ’s  cup.  He  was  made  to  drink  the  very  dregs 
of  it,  that  so  our  death  might  be  the  sweeter  to  us. 
Alas  !  there  is  nothing  now  left  in  death  that  is  fright¬ 
ful,  besides  the  pain  of  dissolution.  I  remember  it  is  re¬ 
lated  of  one  of  the  martyrs,  that  being  observed  to  be 
cheerful  when  he  came  to  the  stake,  one  asked  him 
why  his  heart  was  so  light,  when  death,  and  that  in 
such  a  terrible  form,  was  before  him  1  Oh,  said  he,  my 


Ch.  23. 


TREACHERY  OF  JUDAS. 


273 


heart  is  so  light  at  my  death,  because  Christ’s  was  so 
heavy  at  his. 

7.  What  cause  have  all  the  saints  to  love  their  dear 
Lord  Jesus  with  an  abounding  love !  Christian,  open 
the  eyes  of  thy  faith,  and  fix  them  upon  Christ  as 
he  lay  in  the  garden.  He  that  suffered  for  us  more 
than  any  creature  ever  did  or  could,  may  well  challenge 
more  love  than  all  the  creatures  in  the  world.  Oh  what 
hath  he  suffered,  and  suffered  upon  thy  account !  thy 
pride,  thy  earthliness,  sensuality,  unbelief,  hardness  of 
heart  added  weight  to  the  burden  of  his  sorrows  in 
that  day. 


CHAPTER  XXIII. 

FIRST  PREPARATIVE  FOR  CHRIST’S  DEATH  ON  HIS  ENEMIES’ 
PART— TREASON  OF  JUDAS. 

“  And  while  he  yet  spake ,  lo,  Judas ,  one  of  the  twelve,  came,  and  with 
him  a  great  multitude  with  swords  and  staves ,  from  the  chief 
priests  and  elders  of  the  people.  Now  he  that  betrayed  him, ,  gave 
them  a  sign ,  saying ,  Whomsoever  I  shall  kiss,  that  same  is  he ;  hold 
him  fast.  And  forthwith  he  came  to  Jesus ,  and  said,  Hail,  Master ; 
and  kissed  him.”  Matt.  26,  47-49. 

We  have  seen  how  Christ  prepared  himself  for  his 
death.  He  has  commended  his  people  to  the  Father; 
instituted  the  blessed  memorial  of  his  death ;  poured 
out  his  soul  to  God  in  the  garden  ;  and  now  he  is  ready, 
and  waits  for  the  coming  of  his  enemies.  And  think 
you  that  they  were  idle  on  their  part  I  No,  no,  their 
malice  made  them  restless.  They  had  agreed  with  Ju 
das  to  betray  him.  Under  his  conduct,  a  band  of  soldiers 
was  sent  to  apprehend  him.  The  hour,  so  long  expected, 
is  come.  For  "  while  he  yet  spake,  lo,  Judas,  one  of 

12* 


274 


THE  FOUNTAIN  OF  LIFE. 


Ch.  23. 


the  twelve,  came,  and  with  him  a  great  multitude,  with 
swords  and  staves.” 

These  words  contain  the  first  preparative  act,  on  their 
part,  for  the  death  of  Christ,  even  to  betray  him,  and 
that  by  one  of  his  own  disciples.  Now  they  execute 
what  they  had  plotted,  ver.  14,  15.  And, 

1.  We  have  here  a  description  of  the  traitor:  and  it 
is  remarkable  how  carefully  the  several  evangelists  have 
described  him,  both  by  his  name,  surname,  and  office, 
"  Judas — Judas  Iscariot — Judas  Iscariot,  one  of  the 
twelve that  he  might  not  be  mistaken  for  Jude  or  Ju¬ 
das  the  apostle.  God  is  tender  of  the  name  and  repu¬ 
tation  of  his  upright  servants.  His  office,  "  one  of  the 
twelve,”  is  added  to  aggravate  the  sin  and  to  show  how 
that  prophecy  was  accomplished  in  him,  "Yea,  mine  own 
familiar  friend,  in  whom  I  trusted,  which  did  eat  of  my 
bread,  hath  lifted  up  his  heel  against  me.”  Ps.  41:9. 
Lo,  this  was  the  traitor,  and  this  was  his  name  and  office. 

2.  You  have  a  description  of  the  treason,  or  an  ac¬ 
count  of  what  this  man  did.  He  led  an  armed  multitude 
to  the  place  where  Christ  was,  gave  them  a  signal  to  dis¬ 
cover  him,  and  encouraged  them  to  lay  hands  on  him, 
and  hold  him  fast.  This  the  devil  put  into  his  heart, 
employing  the  lust  of  covetousness,  which  was  predomi¬ 
nant  there.  What  will  not  a  carnal  heart  attempt,  if  the 
devil  suit  a  temptation  to  the  predominant  lust,  and  God 
withhold  restraining  grace ! 

3.  You  have  here  the  way  in  which  the  hellish  plot 
was  executed.  It  was  managed  both  with  force  and 
with  fraud.  He  comes  with  a  multitude,  armed  with 
swords  and  staves,  in  case  they  should  meet  with  any 
resistance.  And  he  comes  to  him  with  a  kiss,  which  was 
his  signal,  lest  they  should  mistake  the  man.  For  they 
aimed  neither  at  small  nor  great,  save  only  at  the  King 
of  Israel,  the  King  of  glory.  Here  was  much  ado,  you 
see,  to  take  a  harmless  Lamb,  that  did  not  once  start 


Ch.  23. 


TREACHERY  OF  JUDAS. 


275 


from  them,  but  freely  offered  himself  up  to  them.  And, 
4.  Observe  when  this  treasonable  design  was  executed 
upon  Christ.  It  was  while  he  stood  among  his  disciples, 
exhorting  them  to  prayer  and  watchfulness,  dropping 
heavenly  and  most  seasonable  counsels.  "  While  he  yet 
spake,  lo,  Judas,  and  with  him  a  multitude,  came  with 
swords  and  staves.”  Surely,  then,  it  is  no  better  than  a 
Judas’  plot  to  disturb  and  afflict  the  servants  of  God 
in  the  discharge  of  their  duties.  Hence, 

It  was  the  lot  of  our  Lord  Jesus  Christ  to  be  betrayed 
into  the  hands  of  his  enemies  by  a  false  and,  pre¬ 
tended  friend. 

Look,  as  Joseph  was  betrayed  and  sold  by  his  breth¬ 
ren  ;  David  by  Ahithophel,  his  old  friend  $  Samson  by 
Delilah,  that  lay  in  his  bosom ;  so  Christ  by  Judas,  one 
of  the  twelve ;  a  man,  his  friend,  his  familiar,  that  had 
been  so  long  conversant  with  him  :  he  that  by  profes¬ 
sion  had  lifted  up  his  hand  to  Christ,  now  by  treason 
lifts  up  his  heel  against  him  ;  he  bids  the  soldiers  bind 
those  blessed  hands  that  not  long  before  had  washed 
the  traitor’s  feet. 

We  will  here  consider  the  character  of  Judas,  and 
the  relations  he  sustained  to  Christ ;  his  treason,  in  its 
several  aggravations ;  the  motives  by  which  he  was 
governed  j  and  the  issue  of  this  treason,  both  as  to 
Christ  and  as  to  himself. 

I.  Judas  was  eminent  by  reason  of  the  dignity  to 
which  Christ  had  raised  him.  He  was  one  of  the  twelve  j 
one  retained  not  in  a  more  general  and  common,  but  in 
the  nearest  and  most  intimate  and  honorable  relation  to 
Jesus  Christ.  There  were  in  the  time  of  Christ  secret 
disciples ;  men  that  believed,  but  kept  their  stations, 
and  abode  with  their  relations  in  their  calling's.  There 
were  also  seventy  whom  Christ  sent  forth ;  but  none  of 
these  were  so  much  with  Christ,  or  so  eminent  in  re¬ 
spect  of  their  place,  as  the  twelve  ;  they  were  Christ’s 


276 


THE  FOUNTAIN  OF  LIFE. 


Ch.  23. 


family  :  it  was  the  highest  dignity  that  was  conferred 
upon  any :  and  of  this  number  was  Judas. 

And  being  one  of  the  twelve,  he  was  daily  conversant 
with  Christ;  often  joined  him  in  prayer,  often  sat  at  his 
feet,  hearing  his  gracious  words.  It  was  one  of  Augus¬ 
tine’s  three  wishes,  that  he  had  seen  Christ  in  the  flesh  : 
Judas  not  only  saw  him,  but  dwelt  with  him,  traveled 
with  him,  and  ate  and  drank  with  him.  And  during  the 
whole  time  of  his  abode  with  him,  all  Christ’s  conduct 
towards  him  was  obliging  and  winning ;  yea,  such  was 
the  condescension  of  Christ  to  this  wretched  man,  that 
he  washed  his  feet,  and  that  but  a  little  before  he  be¬ 
trayed  him. 

In  some  respect,  he  was  preferred  to  the  rest.  For  he 
had  not  only  a  joint  commission  with  them  to  preach 
the  Gospel  to  others,  (though,  poor  unhappy  wretch, 
himself  became  a  castaway,)  but  he  had  a  peculiar  office, 
he  bare  the  bag,  that  is,  he  was  almoner,  or  the  steward 
of  the  family,  to  take  care  to  provide  for  the  necessary 
accommodations  of  Christ  and  them.  Now  who  could 
ever  have  suspected  that  such  a  man  as  this  should  have 
sold  the  blood  of  Christ  for  a  little  money  1  that  ever  he 
should  have  proved  a  perfidious  traitor  to  his  Lord,  who 
had  called  him,  honored  him,  and  dealt  with  him  so 
tenderly  1 

II.  But  what  did  this  man  do  I  and  what  are  the  just 
aggravations  of  his  sin  I  He  most  basely  and  unworthily 
sold  and  delivered  Christ  into  his  enemies ’  hands ,  to  be 
put  to  death;  and  all  this  for  thirty  pieces  of  silver. 
Blush,  O  heavens,  and  be  astonished,  O  earth,  at  this ! 
In  this  sin,  most  dark  and  horrid  aggravations  appear. 

Judas  had  seen  the  majesty  of  a  God  in  him  whom  he 
betrayed.  He  had  seen  the  miracles  that  Christ  wrought, 
which  none  but  Christ  could  do.  He  knew  that  by  the 
finger  of  God  he  had  raised  the  dead,  cast  out  devils, 
and  healed  the  sick.  He  could  not  but  see  the  beams 


Ch.  23. 


TREACHERY  OF  JUDAS. 


277 


of  Divine  majesty  shining  in  his  very  face,  in  his  doc¬ 
trine,  and  in  his  life. 

Yea,  he  committed  this  wickedness  after  personal 
warnings  and  premonitions  given  him  by  Christ  ;  he  had 
often  told  them  in  general,  that  one  of  them  should  be¬ 
tray  him.  Mark,  14  :  18.  He  also  denounced  a  dreadful 
wo  upon  him  that  should  do  it:  "The  Son  of  man  in¬ 
deed  goeth,  as  it  is  written  of  him  ;  but  wo  to  that 
man  by  whom  the  Son  of  man  is  betrayed !  good  had 
it  been  for  that  man  if  he  had  never  been  born.”  Verse 
21.  This  was  spoken  in  Judas’  presence.  And  one  would 
have  thought  so  dreadful  a  doom  as  Christ  denounced 
upon  the  man  that  should  attempt  this,  should  have 
driven  him  from  the  thought  of  such  wickedness.  Nay, 
Christ  came  nearer  to  him  than  this,  and  told  him  he 
was  the  man:  for  when  Judas  (who  was  the  last  that 
put  the  question  to  Christ)  asked  him,  "Master,  is  it  II” 
Christ’s  answer  imports  as  much  as  a  plain  affirmation, 
"  Thou  hast  said.”  Matt.  26  :  25. 

Moreover,  he  did  it  not  out  of  a  blind  zeal  against 
Christ,  as  many  of  his  other  enemies  did ;  of  whom  it 
is  said  that,  "  had  they  known  him,  they  would  not  have 
crucified  the  Lord  of  glory.”  1  Cor.  2:8;  but  he  did  it 
for  money.  "  What  will  ye  give  me ,  and  I  will  betray 
him  1”  Matt.  26  :  15.  He  sells  him,  and  he  sells  him  at 
a  low  rate  too  ;  which  showed  what  a  grovelling  esti¬ 
mate  he  had  of  Christ.  He  can  part  with  him  for  thirty 
pieces  of  silver.  If  these  pieces  were  the  shekels  of 
the  sanctuary,  they  amounted  but  to  three  pounds  fifteen 
shillings.  But  it  is  supposed  they  were  the  common 
shekels,  which  were  mostly  used  in  buying  and  selling ; 
and  then  his  price,  that  he  put  upon  the  Saviour  of  the 
world,  was  but  one  pound  seventeen  shillings  and  six¬ 
pence.  A  goodly  price  (as  the  prophet  calls  it)  that  he 
was  valued  at !  Zech.  11  :  12,  13.  I  confess  it  is  a  won¬ 
der  that  he  asked  no  more,  knowing  how  much  they 


278 


THE  FOUNTAIN  OF  LIFE. 


Ch.  23. 


longed  for  his  blood  ;  and  that  they  offered  no  more  for 
him.  But  how  then  should  the  Scriptures  have  been  ful¬ 
filled  !  Oh  what  a  sale  was  this !  to  sell  that  blood,  of 
which  all  the  gold  and  silver  in  the  world  is  not  worth 
one  drop,  for  a  trifle !  Still  the  wickedness  of  the  sin 
rises  higher  and  higher. 

He  left  Christ  in  a  most  heavenly  employment ,  when 
he  went  to  make  this  soul-undoing  bargain.  For  if  he 
went  away  from  the  table,  as  some  think,  then  he  left 
Christ  instituting  and  administering  those  heavenly  signs 
of  his  body  and  blood  :  there  he  saw,  or  might  have 
seen,  the  bloody  work  he  was  going  about,  acted  as  in 
a  figure  before  him.  If  he  tarried  through  the  ordinance, 
as  others  suppose  he  did,  then  he  left  Christ  singing  a 
heavenly  hymn,  and  preparing  to  go  where  Judas  was 
preparing  to  meet  him. 

Besides,  what  he  did  was  not  done  by  the  persuasions 
of  any.  The  high  priest  sent  not  for  him,  and  without 
doubt  was  surprised  when  he  came  to  him  on  such  an 
errand.  For  it  could  never  enter  into  any  of  their  hearts 
that  one  of  his  own  disciples  could  be  drawn  into  a  con¬ 
federacy  against  him.  No,  he  went  as  a  volunteer,  of¬ 
fering  himself  to  this  work :  which  still  heightens  the 
sin,  and  makes  it  out  of  measure  heinous. 

The  manner  in  which  he  executes  his  treasonable  de¬ 
sign  adds  further  malignity  to  the  deed.  He  comes  to 
Christ  with  fawning  words  and  demeanor,  "  Hail,  Master, 
and  kissed  him.”  Here  is  honey  in  the  tongue,  and  poison 
in  the  heart.  Let  us  inquire, 

III.  The  cause  and  motives  of  this  wickedness ,  how  he 
came  to  attempt  and  perpetrate  such  a  villany.  Maldo- 
nate  the  jesuit  criminates  the  protestant  divines  for  af¬ 
firming  that  God  had  a  hand  in  ordering  and  overruling 
this  fact.  But  we  say  that  Satan  and  his  own  lust  were 
the  impulsive  cause  of  it :  that  God,  as  it  was  a  wicked 
treason,  permitted  it ;  and  as  it  was  a  delivering  of 


Ch.  23. 


TREACHERY  OF  JUDAS. 


279 


Christ  to  death,  was  not  only  the  permitter,  but  the  wise 
and  holy  director  and  orderer  of  it,  and  by  the  wisdom 
of  his  providence  overruled  it  to  the  great  good  and 
advantage  of  the  church.  Satan  inspired  the  motion, 
"  Then  entered  Satan  into  Judas,  surnamed  Iscariot, 
and  he  went  his  way,”  Luke,  22  :  3,  4  ;  his  own  lusts, 
like  dry  tinder,  kindled  presently  :  his  heart  was  co¬ 
vetous.  They  covenanted  to  give  him  money,  and  he 
promised,  &c. 

The  holy  God  disposed  and  ordered  all  this  to  the  sin¬ 
gular  benefit  and  good  of  his  people  :  the  enemies  of 
Christ  did  whatsoever  "  his  hand  and  counsel  had  be¬ 
fore  determined  to  be  done,”  Acts,  4  :  28,  and  by  this 
determinate  counsel  of  God  he  was  taken  and  slain. 
Acts,  2 :  23.  Yet  this  in  no  way  excuses  the  wickedness 
of  the  instruments :  for  what  they  did,  was  done,  from 
the  power  of  their  own  lusts,  most  wickedly ;  what  He 
did,  was,  in  the  unsearchable  depth  of  his  own  wisdom, 
most  holy.  God  knows  how  to  fulfil  his  purposes  by 
the  very  sins  of  men,  and  yet  have  no  communion  at 
all  in  the  sin  he  so  overrules.  Judas  minded  nothing 
but  his  own  advantage,  to  get  money:  God  permitted 
that  lust  to  work,  but  overruled  the  issue  to  his  own 
eternal  glory  and  the  salvation  of  our  souls. 

IV.  But  what  was  the  end  and  issue  of  this  deedl  As 
to  Christ,  it  was  his  death  ;  for  the  hour  being  come,  he 
doth  not  meditate  an  escape,  nor  put  forth  the  power  of 
his  Godhead  to  deliver  himself  out  of  their  hands.  In¬ 
deed  he  showed  what  he  could  do,  when  he  made  them 
fall  back  and  stagger  with  a  word.  He  could  have  ob¬ 
tained  more  than  twelve  legions  of  angels  to  have  been 
his  life-guard  ;  but  how  then  should  the  Scriptures  have 
been  fulfilled,  or  our  salvation  accomplished  1 

And  what  did  Judas  get  as  a  reward  of  his  wicked¬ 
ness  1  It  ended  in  the  ruin  both  of  his  soul  and  body. 
For  immediately  a  death-pang  of  despair  seized  his  con- 


280 


THE  FOUNTAIN  OF  LIFE. 


Ch.  23 


science ;  which  was  so  intolerable,  that  he  ran  to  the 
halter  for  a  remedy  ;  and  so  falling  headlong,  he  burst 
asunder,  and  all  his  bowels  gushed  out.  Acts,  1 :  18.  As 
for  his  soul,  it  went  to  its  own  place,  ver.  25,  even  the 
place  appointed  for  the  son  of  perdition,  as  Christ  calls 
him.  John,  17 :  12.  His  name  is  to  this  day,  and  shall 
be  to  all  generations,  a  hy-word,  a  proverb  of  reproach. 

Inference  1.  Hence  we  learn  that  the  greatest  pro¬ 
fessors  have  need  to  be  jealous  of  iheir  own  hearts ,  and 
look  well  to  the  grounds  and  principles  of  their  profes¬ 
sion.  0  professors,  look  to  your  foundation,  and  build 
not  upon  the  sand,  as  this  poor  creature  did.  That  is 
sound  advice  indeed  which  the  apostle  gives,  "  Let  him 
that  thinketh  he  standeth,  take  heed  lest  he  fall.”  1  Cor. 
10  :  12.  Oh  beware  of  a  loose  foundation.  If  you  begin 
your  profession  as  Judas  did,  no  wonder  if  it  shall  end 
as  his  did. 

Beware,  therefore,  that  you  hold  not  "  the  truth  in  un¬ 
righteousness.”  Judas  did  *so :  he  knew  much,  but 
lived  not  according  to  what  he  knew,  for  he  was  still 
of  a  worldly  spirit  in  the  height  of  his  profession.  His 
knowledge  never  had  any  saving  influence  upon  his 
heart  5  he  preached  to  others,  but  he  himself  was  a  cast¬ 
away.  He  had  much  light,  but  still  walked  in  darkness. 
He  had  no  knowledge  to  do  himself  good. 

Beware  you  live  not  in  a  course  of  secret  sin.  Judas 
did  so,  and  that  was  his  ruin.  He  made  a  profession 
indeed,  and  appeared  well,  but  he  was  a  thief.  John, 
12  :  6.  He  made  no  conscience  of  committing  sin,  so  he 
could  but  cover  and  hide  it  from  men.  This  helped  on  his 
ruin,  and  so  it  will  thine,  reader,  if  thou  he  guilty  herein. 
A  secret  way  of  sinning,  under  the  covert  of  profession, 
will  either  break  out  at  last  to  the  observation  of  men, 
or  else  slide  thee  down  insensibly  to  hell,  and  leave  thee 
there  only  this  comfort,  that  nobody  at  present  shall 
know  thou  art  there. 


Ch.  23. 


TREACHERY  OF  JUDAS. 


2SI 


Beware  of  hypocritical  pretences  of  religion  to  ac¬ 
commodate  self-ends.  Judas  was  a  man  that  had  great 
skill  in  this.  He  had  a  mind  to  fill  his  own  purse  by  the 
sale  of  that  costly  ointment  which  Mary  bestowed  upon 
our  Saviour’s  feet.  And  what  a  neat  cover  had  he  for 
it :  "  This  mig'ht  have  been  sold  for  three  hundred 
pence,  and  given  to  the  poor.”  Here  was  charity  to 
the  poor,  or  rather  poor  charity  ;  for  this  was  only  a 
blind  to  his  base  self-ends.  O  Christian,  be  plain-hearted, 
take  heed  of  craft  and  cunning  in  matters  of  religion. 

Beware  of  self-confidence.  Judas  was  very  confident 
of  himself.  "  Last  of  all,  Judas  said,  Master,  is  it  I  I” 
Matt.  26  :  25.  But  he  that  was  last  in  the  suspicion  was 
first  in  the  transgression.  "  He  that  trusteth  in  his  own 
heart  is  a  fool.”  Prov.  28  :  26.  It  will  be  your  wisdom 
to  keep  a  jealous  eye  upon  your  own  heart,  and  still 
suspect  its  fairest  pretences. 

If  you  would  not  do  as  Judas  did,  or  come  to  such  an 
end,  take  heed  that  you  live  not  unprofitably  under  the 
means  of  grace.  Judas  had  the  best  means  of  grace 
that  ever  man  enjoyed.  He  heard  Christ  himself  preach, 
he  joined  often  with  him  in  prayer,  but  he  was  never 
the  better  for  it  all ;  it  was  but  as  the  watering  of  a 
dead  stick,  which  will  never  make  it  grow,  but  rot  it 
the  sooner.  Oh  it  is  a  sad  sign,  and  a  sad  sin  too,  when 
men  live  under  the  Gospel  from  year  to  year,  and  are 
never  the  better.  I  warn  you  to  beware  of  these  evils, 
all  ye  that  profess  religion.  Let  these  footsteps  by 
which  Judas  went  down  to  his  own  place,  terrify  you 
from  following  him  in  them. 

2.  Learn  hence,  also,  that  eminent  knowledge  and 
profession  greatly  aggravate  sin.  "  Judas  Iscariot,  one 
of  the  twelve.”  Poor  wretch  !  better  had  it  been  for 
him  if  he  had  never  been  numbered  with  them,  nor  en¬ 
lightened  with  so  much  knowledge  ;  for  this  rent  his 
conscience  to  pieces,  when  he  reflected  on  what  he  had 


282 


THE  FOUNTAIN  OF  LIFE. 


Ch.  23. 


done,  and  drove  him  into  the  gulf  of  despair.  To  sin 
against  clear  light  is  to  sin  with  a  high  hand.  Those 
that  had  an  agency  in  the  death  of  Christ,  through  mis¬ 
take  and  ignorance,  could  receive  the  pardon  of  their 
sin  by  that  blood  they  shed.  Acts,  3 :  19.  Take  heed 
therefore  of  abusing  knowledge,  and  wresting  con¬ 
science. 

3.  Learn  hence,  that  unprincipled  professors  will 
sooner  or  later  become  apostates.  Judas  was  an  unprin 
cipled  professor,  and  see  what  he  came  to !  Ambition 
invited  Simon  Magus  to  the  profession  of  Christ,  he 
would  be  "  some  great  one,”  and  how  quickly  did  the 
rottenness  of  his  principles  discover  itself  in  the  ruin 
of  his  profession !  That  which  wants  a  root  must  wither. 
Matt.  13  :  20,  21.  That  which  is  the  predominant  inte 
rest  will  prevail  with  us  in  the  day  of  our  trial.  Hear 
me,  all  you  that  profess  religion,  and  have  given  your 
names  to  Christ ;  if  that  profession  be  not  built  upon  a 
solid  and  real  work  of  grace  in  your  hearts,  you  will 
never  honor  religion,  nor  save  your  souls  by  it.  Oh  it  is 
your  union  with  Christ,  that,  like  a  spring,  maintains 
your  profession.  So  much  as  you  are  united  to  Christ, 
so  much  constancy,  steadiness,  and  evenness  you  will 
manifest  in  the  duties  of  religion,  and  no  more. 

0  brethren,  when  he  that  professes  Christ  for  com¬ 
pany,  shall  be  left  alone  as  Paul  was ;  when  he  that 
makes  religion  a  stirrup  to  help  himself  into  the  saddle 
of  preferment  and  honor,  shall  see  that  he  is  so  ad¬ 
vanced  to  be  drawn  forth  into  Christ’s  camp  and  endure 
the  heat  of  the  day,  and  not  to  take  his  pleasure ;  in  a 
word,  when  he  shall  see  all  things  about  him  discourag¬ 
ing  and  threatening ;  his  dearest  interest  on  earth  ex¬ 
posed  for  religion’s  sake  ;  and  that  he  has  no  faith  to 
balance  his  present  losses  with  his  future  hopes  j  I  say, 
when  it  comes  to  this,  you  shall  then  see  the  rottenness 
of  many  hearts  discovered,  and  Judas  may  have  many 


Ch.  23. 


TREACHERY  OF  JUDAS. 


283 


associates  who  will  part  with  Christ  for  the  world.  Oh 
therefore  look  well  to  your  foundation. 

4.  Moreover,  in  this  example  of  Judas  you  may  read 
this  truth ;  that  men  are  never  in  more  imminent  danger 
than  when  they  meet  with  temptations  suited  to  their  be¬ 
setting  sins ,  to  their  own  iniquity.  Oh  pray,  pray  that 
ye  may  be  kept  from  a  violent  besetting  temptation. 
Satan  knows  that  when  a  man  is  thus  tried  he  falls  by 
the  root.  The  love  of  this  world  was  all  along  Judas’ 
master-sin,  this  was  his  predominant  lust.  The  devil 
found  out  this,  and  suited  it  with  a  temptation  which 
carried  him  immediately.  This  is  the  dangerous  crisis 
of  the  soul.  Now  you  shall  see  what  it  is,  and  what  it 
will  do.  Put  money  before  Judas,  and  presently  you 
shall  see  what  the  man  is. 

5.  Hence,  in  like  manner,  we  are  instructed  that  no 
man  knows  where  he  shall  stop  when  he  first  engages 
himself  in  a  way  of  sin. 

Wickedness,  as  well  as  holiness,  is  not  born  in  its  full 
strength,  but  grows  up  to  it  by  insensible  degrees.  So 
did  the  wickedness  of  Judas.  I  believe,  he  himself  never 
thought  he  should  have  done  what  he  did :  and  if  any 
had  told  him,  in  the  beginning  of  his  profession,  Thou 
shalt  sell  the  blood  of  Christ  for  money,  thou  slialt  de¬ 
liver  him  most  perfidiously  into  their  hands  that  seek 
his  life  j  he  would  have  answered,  as  Iiazael  did  to 
Elisha,  "  What,  is  thy  servant  a  dog,  that  he  should  do 
this  thing  V’  2  Kings,  8  :  13.  His  wickedness  first  disco¬ 
vered  itself  in  murmuring  and  discontent,  taking  a  pique 
at  some  small  matters  against  Christ,  as  you  may  find 
by  comparing  John  4,  from  ver.  60  to  70,  with  John 
12,  from  ver.  3  to  9.  But  see  to  what  it  grows  at  last. 
That  lust  or  temptation  that  at  first  is  but  a  little  cloud 
as  big  as  a  man’s  hand,  may  quickly  overspread  the 
whole  heaven.  Our  engaging  in  sin  is  as  the  motion  of  a 
stone  down  hill,  vires  acquirit  eundo ,  "  it  strengthens 


284 


THE  FOUNTAIN  OF  LIFE. 


Ch.  23. 


itself  by  going and  the  longer  it  runs,  the  more  vio¬ 
lent.  Beware  of  the  smallest  beginnings  of  temptation. 
No  wise  man  will  neglect  or  slight  the  smallest  spark 
of  lire,  especially  if  he  see  it  among  barrels  of  gunpow¬ 
der.  You  carry  gunpowder  about  you,  Oh  take  heed 
of  sparks. 

6.  Did  Judas  sell  Christ  for  money  1  What  a  con¬ 
queror  is  the  love  of  this  world !  How  many  hath  it  cast 
down  wounded  !  What  great  professors  have  been  drag¬ 
ged  at  its  chariot  wheels  as  its  captives !  Kymeneus 
and  Philetus,  Ananias  and  Sapphira,  Demas  and  Judas, 
with  thousands  and  ten  thousands  since  their  days,  led 
away  in  triumph.  It  "  drowns  men  in  perdition.”  1  Tim. 
6  :  9.  In  that  pit  of  perdition  this  son  of  perdition  fell, 
and  never  rose  more.  O  you  that  so  court  and  pursue 
it,  that  so  love  and  admire  it,  make  a  stand  here  ;  pause 
a  little  upon  this  example  ;  consider  to  what  it  brought 
this  poor  wretch,  whom  I  have  presented  to  you  dead, 
eternally  dead,  by  the  mortal  wound  that  the  love  of  this 
world  gave  him :  it  destroyed  both  soul  and  body. 
Pliny  tells  us,  that  the  mermaids  delight  to  be  in  green 
meadows,  into  which  they  draw  men  by  their  enchant¬ 
ing  voices  ;  but,  saith  he,  there  always  lie  heaps  of  dead 
men’s  bones  by  them.  A  lively  emblem  of  a  bewitching 
world!  Good  had  it  been  for  many  professors  of  reli¬ 
gion,  if  they  had  never  known  what  the  riches,  and 
honors,  and  pleasures  of  this  world  are. 

7.  Did  Judas  fancy  so  much  happiness  from  a  little 
money,  that  he  would  sell  Christ  to  get  it  1  Learn,  then, 
that  that  wherein  men  promise  themselves  much  plea¬ 
sure  and  contentment  in  the  way  of  sin,  may  prove  the 
greatest  curse  and  misery  to  them.  Judas  thought  it  was 
a  fine  thing  to  get  money  ;  he  fancied  much  happiness 
in  it ;  but  how  sick  was  his  conscience  as  soon  as  he 
had  swallowed  it!  Oh  take  it  again!  saith  he.  It  griped 
him  to  the  heart.  He  knows  not  what  to  do  to  rid  him- 


Ch.  23. 


TREACHERY  OF  JUDAS. 


285 


self  of  that  money.  Oh  mortify  your  fancies  to  the 
world  ;  count  not  riches  necessary.  "  They  that  will  be 
rich,  fall  into  temptations,  and  many  hurtful  lusts,  which 
drown  men  in  perdition.”  1  Tim.  6  :  9.  You  may  have 
your  desires  gratified  with  a  curse.  He  that  brings 
home  fine  clothes  infected  with  the  plague,  is  no  great 
gainer,  how  cheap  soever  he  bought  them. 

8.  Was  there  one,  and  but  one  of  the  twelve,  that 
proved  a  traitor  to  Christ  I  Learn  thence,  that  it  is  most 
unreasonable  to  be  prejudiced  against  religion,  and  the 
sincere  professors  of  it,  because  some  that  profess  it 
prove  vile.  Should  the  eleven  suffer  for  one  Judas] 
Alas,  they  abhorred  both  the  traitor  and  his  treason. 
As  well  might  the  high  priest  and  his  servants  have 
condemned  Peter,  John,  and  all  the  rest,  whose  souls 
abhorred  the  wickedness.  If  Judas  proved  a  vile  wretch, 
yet  there  were  eleven  to  one  that  remained  upright :  if 
Judas  proved  naught,  it  was  not  his  profession  made  him 
so,  but  his  hypocrisy;  he  never  learned  it  from  Christ. 
If  religion  must  be  charged  with  all  the  failures  of  its 
professors,  then  there  is  no  pure  religion  in  the  world. 
Name  that  religion,  among  the  professors  of  which 
there  is  not  one  Judas.  Take  heed,  reader,  of  preju¬ 
dices  against  godliness  on  this  account.  The  design  of 
the  devil,  without  doubt,  is  to  undo  thee  eternally  by 
them.  "Wo  to  the  world  because  of  offences.”  Matt. 
18  :  7.  Blessed  is  he  that  is  not  offended  at  Christ. 

9.  Did  Judas,  one  of  the  twelve,  do  so  1  Learn  thence, 
that  a  drop  of  grace  is  better  than  a  sea  of  gifts.  Gifts 
have  some  excellency  in  them,  but  the  way  of  grace  is 
the  "  more  excellent  way.”  1  Cor.  12:31.  There  is 
many  a  learned  head  in  hell.  Gifts  are  the  gold  that 
beautifies  the  temple  ;  but  grace  is  as  the  temple  which 
sanctifies  the  gold.  One  tear,  one  groan,  one  breathing 
of  an  upright  heart,  is  more  than  the  tongues  of  angels. 

Poor  Christian,  thou  art  troubled  that  thou  canst  not 


286 


THE  FOUNTAIN  OF  LIFE. 


Ch.  23. 


speak  and  pray  so  fluently  as  some  others  ,  but  canst 
thou  go  into  a  corner,  and  there  pour  out  thy  soul  affec¬ 
tionately,  though  not  rhetorically,  to  thy  Father  1  trou¬ 
ble  not  thyself.  It  is  better  for  thee  to  feel  one  divine 
impression  from  God  upon  thy  heart,  than  to  have  ten 
thousand  fine  notions  floating  in  thy  head. 

10.  Did  the  devil  win  the  consent  of  Judas  to  such  a 
design  as  this  1  Could  he  get  no  other  but  the  hand  of 
an  apostle  to  assist  him  1  Learn  hence,  that  the  policy 
of  Satan  lies  much  in  the  choice  of  his  instruments.  No 
bird  (saith  one)  like  a  living  bird  to  tempt  others  into 
the  net.  Austin  told  an  ingenious  young  scholar,  "  The 
devil  coveted  him  for  an  ornament.”  He  knows  he  hath 
a  foul  cause  to  manage,  and  therefore  will  get  the  fairest 
hand  he  can,  to  manage  it  with  the  less  suspicion. 

11.  Did  Judas,  one  of  the  twelve,  do  this  1  Then  cer 
tainly  Christians  may  approve  and  join  with  such  men 
on  earth,  whose  faces  they  shall  never  see  in  heaven. 
The  apostles  held  communion  a  long  time  with  this 
man,  and  did  not  suspect  him.  Oh  please  not  yourselves, 
therefore,  that  you  have  communion  with  the  saints 
here,  and  that  they  think  and  speak  charitably  of  you. 
”  All  the  churches  shall  know,  (saith  the  Lord,)  that  I 
am  he  that  searcheth  the  heart  and  reins,  and  will  give 
to  every  man  as  his  work  shall  be.”  Rev.  2 :  23.  In  hea¬ 
ven  we  shall  meet  many  that  we  never  thought  to  meet 
there,  and  miss  many  that  we  were  confident  we  should 
see  there. 

12.  Did  Judas,  one  of  the  twelve,  a  man  so  favored, 
raised,  and  honored  by  Christ,  do  this  1  Cease  then  from 
man,  he  not  too  confident  in  any.  "  Trust  ye  not  in  a 
friend,  put  no  confidence  in  a  guide,  keep  the  door  of 
thy  lips  from  her  that  lieth  in  thy  bosom.”  Mic.  7  :  5. 
Not  that  there  is  no  sincerity  in  any  man;  but  there  is 
so  much  hypocrisy  in  many  men,  and  so  much  corrup¬ 
tion  in  the  best  of  men,  that  we  should  not  be  too  con- 


Ch.  24. 


TRIAL  AND  CONDEMNATION. 


287 


fident  in  any.  Peter’s  modest  expression  of  Silvanus  is 
a  pattern  for  us  ;  "  Silvanus,  a  faithful  brother  unto  you, 
as  I  suppose.”  1  Pet.  5  :  12.  The  time  shall  come,  saith 
Christ,  that  ”  brother  shall  betray  brother  to  death.” 
Matt.  10 :  21.  Charity  for  others  may  be  your  duty,  but 
too  great  confidence  may  be  your  snare.  Fear  what 
others  may  do,  but  fear  thyself  more. 


CHAPTER  XXIV. 

SECOND  AND  THIRD  PREPARATIVES  FOR  CHRIST’S  DEATH. 

HIS  ILLEGAL  TRIAL  AND  CONDEMNATION. 

“  And  they  were  instant  with  loud  voices ,  requiring  that  he  might  be 
crucified.  And  the  voices  of  them  and  of  the  chief  priests  pre¬ 
vailed.  And  Pilate  gave  sentence  that  it  should  be  as  they  re¬ 
quired.”  Lmke ,  23  :  23,  24. 

Judas  has  made  good  his  promise  to  the  high  priest, 
and  delivered  Jesus  a  prisoner  into  their  hands.  These 
wolves  of  the  evening  no  sooner  seize  the  Lamb  of  Cod, 
but  they  thirst  after  his  precious  innocent  blood ;  their 
revenge  and  malice  admit  no  delay,  as  fearing  a  rescue 
by  the  people. 

When  Herod  had  taken  Peter,  he  committed  him  to 
prison,  ”  intending  after  Easter  to  bring  him  forth  to  the 
people.”  Acts,  12 : 4.  But  these  men  cannot  sleep  till 
they  have  Jesus’  blood,  and  therefore  the  preparation 
of  the  passover  being  come,  they  resolve  in  all  haste  to 
destroy  him  ;  yet  lest  it  should  look  like  a  downright 
murder,  they  would  have  it  formalized  with  a  trial. 
This  his  trial  and  condemnation  are  the  two  last  acts  by 
which  they  prepared  for  his  death,  and  are  both  con 
tnined  in  this  context ;  in  which  we  may  observe,  the 


£88 


THE  FOUNTAIN  OF  LIFE. 


Ch.  24. 


indictment ,  and  the  sentence  to  which  the  judge 
proceeded. 

In  the  indictment  drawn  up  against  Christ,  they 
accuse  him  of  many  things,  but  can  prove  nothing. 
However,  what  is  wanting  in  evidence  must  be  supplied 
with  clamor  and  importunity.  For  "  they  were  instant 
with  loud  voices,  requiring  that  he  might  be  crucified ; 
and  their  voices  prevailed when  they  can  neither 
prove  the  sedition  and  blasphemy  they  charged  him 
with,  then  "  Crucify  him,  crucify  him  ”  must  serve  the 
turn,  instead  of  all  witnesses  and  proofs. 

The  sentence  pronounced  upon  him  by  Pilate  was 
that  it  should  be  as  they  required  :  from  which  we  may 
observe  these  two  conclusions  : 

1.  The  trial  of  Christ  was  conducted  most  maliciously  and 
illegally  by  his  unrighteous  judges. 

2.  Though  nothing  could  be  proved  against  him  worthy 
of  death ,  or  of  bonds  /  yet  he  was  condemried  to  the 
death  of  the  cross. 

Reader,  here  thou  mayest  see  the  Judge  of  all  the 
world  standing  himself  to  be  judged ;  he  that  shall 
judge  the  world  in  righteousness,  judged  most  unrighte¬ 
ously  ;  he  that  shall  one  day  come  to  the  throne  of 
judgment,  attended  with  thousands  and  ten  thousands 
of  angels  and  saints,  standing  as  a  prisoner  at  man’s  bar, 
and  there  denied  the  common  right  which  a  thief  or 
murderer  might  claim,  and  is  commonly  given  them. 

To  manifest  the  illegality  of  Christ's  trial ,  let  the 
following  particulars  be  carefully  weighed  : 

1.  That  he  was  inhumanly  abused ,  both  in  words  and 
actions,  before  the  court  met,  or  any  examination  was 
made  ;  for  as  soon  as  they  had  taken  him,  they  forth¬ 
with  bound  him,  and  led  him  away  to  the  high  priest’s 
house.  Luke,  22  :  54.  And  there  they  that  held  him, 
mocked  him,  smote  him,  blindfolded  him,  struck  him 
on  the  face,  and  bid  him  prophesy  who  smote  him )  and 


Ch.  u. 


TRIAL  AND  CONDEMNATION. 


289 


many  other  things  blasphemously  spake  they  against 
him.  Ver.  63-65.  How  illegal  and  barbarous  a  thing 
was  this  I  When  they  were  but  binding  Paul  with 
thongs,  he  thought  himself  abused  contrary  to  law,  and 
asked  the  centurion  that  stood  by,  "  Is  it  lawful  for  you 
to  scourge  a  man  that  is  a  Roman,  and  uncondemned  Vf 
Is  this  legal  I  What !  punish  a  man  first,  and  judge  him 
afterwards  !  But  Christ  was  not  only  bound,  but  shame¬ 
fully  ill-treated  by  them  all  that  night,  dealing  with  him 
as  the  lords  of  the  Philistines  did  with  Samson,  to 
whom  it  was  sport  to  abuse  him.  No  rest  had  Jesus 
that  night ;  Oh  it  was  a  sad  night  to  him  :  and  this  under 
Caiaphas’  own  roof. 

2.  He  was  examined  and  judged  by  a  court  that  had 
no  authority  to  try  him :  "  As  soon  as  it  was  day,  the 
elders  of  the  people,  and  the  chief  priests,  and  the 
scribes  came  together  and  led  him  into  their  council.” 
Luke,  22 :  66.  This  was  the  ecclesiastical  court,  the 
great  sanhedrim,  which,  according  to  its  first  constitu¬ 
tion,  should  consist  of  seventy  grave,  honorable,  and 
learned  men ;  to  whom  were  to  be  referred  all  doubtful 
matters  too  hard  for  inferior  courts  to  decide.  And 
these  were  to  judge  impartially  and  uprightly  for  God, 
as  men  in  whom  was  the  Spirit  of  God.  Numb.  11:  16,  &c. 
In  this  court  the  righteous  and  innocent  might  expect 
relief  and  protection.  But  now,  contrary  to  the  first 
constitution,  it  consisted  of  malicious  scribes  and  pha¬ 
risees,  men  full  of  revenge,  malice,  and  all  unrighteous¬ 
ness  :  and  over  these  Caiaphas  (a  head  fit  for  such  a 
body)  at  this  time  presided.  Still,  though  there  remain¬ 
ed  the  form  of  a  court  among  them,  their  power  was  so 
abridged  by  the  Romans  that  they  could  not  hear  and 
determine,  judge  and  condemn  in  capital  cases,  as  for¬ 
merly.  F or  as  Josephus,  their  own  historian,  informs  us, 
Herod  in  the  beginning  of  his  reign  took  away  this 
power  from  them,  (Antiq.  lib.  14,  cap.  205  $)  and  they 

Fountain.  1  q 


290 


THE  rOUHTAIN  OE  LITE. 


(Jli.  24. 


said  truly,  "  It  is  not  lawful  for  us  to  put  any  man  to 
death.”  John,  18  :  31.  In  these  circumstances  they 
bring  him  to  Pilate’s  bar.  But  Pilate  understanding  that 
he  was  a  Galilean,  and  Herod  being  tetrarch  of  Galilee, 
and  at  that  time  in  Jerusalem,  Pilate  sent  him  to  Herod 
and  by  him  he  was  sent  back  again  to  Pilate. 

3.  As  he  was  at  first  heard  and  judged  by  a  court  that 
had  no  authority  to  judge  him  ;  so  when  he  stood  at 
Pilate’s  bar,  he  was  accused  of  perverting  the  nation, 
and  denying  tribute  to  Cesar,  than  which  nothing  was 
more  notoriously  false.  For  as  all  his  doctrine  was 
pure  and  heavenly,  and  malice  itself  could  not  find  a 
flaw  in  it ;  so  he  was  always  observant  of  the  laws  un¬ 
der  which  he  lived,  and  scrupulous  of  giving  the  least 
just  offence  to  the  civil  powers.  Yea,  he  not  only  paid 
the  tribute  himself,  though  he  might  have  pleaded  ex¬ 
emption,  but  charged  it  upon  others  as  their  duty,  ”  Give 
unto  Cesar  the  things  that  are  Cesar’s.”  Matt.  22  :  21. 

4.  To  compass  their  malicious  designs,  they  industri¬ 
ously  labor  to  suborn  false  witnesses  to  take  away  his 
life,  employing  the  grossest  perjury  and  most  manifest 
injustice  that  they  might  destroy  him.  So  you  read, 
"Now  the  chief  priests  and  elders,  and  all  the  council, 
sought  false  witnesses  against  Jesus  to  put  him  to 
death.”  Matt.  26  :  59.  Abominable  wickedness !  for 
such  men,  and  so  many,  to  join  to  shed  the  blood  of 
the  innocent,  by  known  and  studied  perjury!  What  will 
not  malice  against  Christ  induce  men  to  do. 

5.  Moreover,  the  conduct  of  the  court  was  most  inso¬ 
lent  and  base  towards  him  during  the  trial ;  whilst  he 
stood  before  them  as  a  prisoner,  yet  uncondemned, 
sometimes  they  are  angry  at  him  for  his  silence  ;  and 
when  he  speaks,  and  that  properly  and  to  the  point,  they 
smite  him  on  the  mouth  for  speaking,  and  scoff  at  what 
he  says. 

To  some  of  their  light,  frivolous,  and  insnaring  ques- 


Ch.  24. 


TRIAL  AND  CONDEMNATION. 


291 


tions  he  makes  no  reply,  not  for  want  of  an  answer, 
but  because  he  heard  nothing  worthy  of  one  )  and  to 
fulfil  what  the  prophet  Isaiah  had  long  before  predicted 
of  him,  "  He  was  oppressed,  and  he  was  afflicted,  yet  he 
opened  not  his  mouth  :  he  is  brought  as  a  lamb  to  the 
slaughter,  and  as  a  sheep  before  her  shearers  is  dumb, 
so  he  opened  not  his  mouth Isa.  53  :  7  ;  as  also  to 
leave  us  an  example  when  to  speak,  and  when  to  be  si¬ 
lent,  if  we  for  his  name’s  sake  shall  be  brought  before 
governors.  Then  they  are  ready  to  condemn  him  for 
his  silence.  "  Answerest  thou  nothing!  (saith  the  high- 
priest,)  what  is  it  that  these  witness  against  thee  V 
Matt.  26  :  62.  "  Hearest  thou  not  how  many  things  they 
witness  against  thee!”  saith  Pilate.  Matt.  27  :  13. 

And  when  he  makes  his  defence  in  words  of  truth  and 
soberness,  they  smite  him  for  speaking  :  "  When  he  had 
thus  spoken,  one  of  the  officers  which  stood  by,  struck 
Jesus  with  the  palm  of  his  hand,  saying,  Answerest  thou 
the  high-priest  so  1”  John,  18  :  22.  And  what  had  he 
spoken  to  exasperate  them  !  What  he  said,  when  they 
would  have  had  him  insnare  himself  with  his  own  lips, 
was  but  this,  "  I  spake  openly  to  the  world,  I  ever  taught 
in  the  synagogue,  and  in  the  temple,  whither  the  Jews 
always  resort,  and  in  secret  have  I  said  nothing.  Why 
askest  thou  me  1  Ask  them  that  heard  me,  behold,  they 
know  what  I  said.”  Oh  who  but  himself  could  have  so 
patiently  borne  such  abuses  !  Under  all  this  he  stands 
in  perfect  innocency  and  patience,  making  no  other  re¬ 
turn  to  the  wretch  that  smote  him,  but  this,  "If  I  have 
spoken  evil,  bear  witness  of  the  evil ;  but  if  well,  why 
smitest  thou  me  !” 

6.  Not  to  dwell  on  other  particulars,  he  is  condemned 
to  die  by  that  very  mouth  which  had  once  and  again 
professed  he  found  no  fault  in  him.  He  had  heard  all 
that  could  be  alleged  against  him,  and  saw  it  was  a  per¬ 
fect  piece  of  malice  and  envy.  When  they  urge  Pilate 


292 


THE  FOUNTAIN  OF  LIFE. 


Ch.  24. 


to  proceed  to  sentence  him,  ”  Why,  (saith  he,)  what 
evil  hath  he  done  Matt.  27  :  23.  Nay,  in  the  preface 
to  the  very  sentence  itself,  he  acknowledges  him  to  be 
a  just  person :  "  When  Pilate  saw  he  could  prevail 
nothing,  but  that  rather  a  tumult  was  made,  he  took 
water,  and  washed  his  hands  before  the  multitude,  and 
said,  I  am  innocent  of  the  blood  of  this  just  person, 
see  ye  to  it.”  Matt.  27 :  24.  Here  the  innocency  of 
Christ  broke  out  like  the  sun  from  a  cloud,  convincing 
the  conscience  of  his  judge  that  he  was  just  ;  and  yet 
he  must  give  sentence  against  him  to  please  the  people. 

Inference  1.  From  this  trial  of  Christ  we  learn,  that 
though  we  are  not  obliged  to  answer  every  captious,  idle, 
or  insnaring  question,  yet  we  are  bound  faithfully  to 
own  and  confess  the  truth ,  when  we  are  solemnly  called 
to  it.  It  is  true,  Christ  was  sometimes  silent,  and  as  a 
deaf  man  that  heard  not ;  but  when  the  question  was 
solemnly  put,  ”  Art  thou  the  Christ,  the  Son  of  the 
Blessed  1  Jesus  said,  I  am.”  Mark,  14:61,62.  He  knew 
that  answer  would  cost  his  life.  On  this  account  the 
apostle  says,  "  he  witnessed  a  good  confession  before 
Pontius  Pilate.”  1  Tim.  6:  13.  Herein  Christ  hath  point¬ 
ed  out  the  way  of  our  duty,  and  by  his  own  example,  as 
well  as  precept,  obliged  us  to  a  sincere  confession  of 
him  and  his  truth,  when  we  are  lawfully  required  so  to 
do  ;  when  we  cannot  be  silent  without  a  virtual  denial 
cf  the  truth  ;  and  when  the  glory  of  God,  the  honor  of  his 
truth,  and  the  edification  of  others,  are  more  attainable 
by  our  open  confession,  than  they  can  be  by  our  silence. 
You  know  what  Christ  hath  said,  "  Whosoever  shall 
deny  me  before  men,  him  will  I  deny  before  my  Father 
which  is  in  heaven.”  Matt.  10  :  33.  It  was  a  noble  say¬ 
ing  of  the  courageous  Zuinglius,  "  What  deaths  would 
not  I  choose,  what  punishment  would  I  not  undergo  ; 
yea,  into  what  vault  of  hell  would  I  not  rather  choose 
to  be  thrown,  than  to  witness  against  my  conscience  1” 


Ch.  24. 


TRIAL  AND  CONDEMNATION. 


293 


Truth  can  never  be  bought  too  dear,  nor  sold  too  cheap. 
The  Lord  Jesus,  you  see,  owns  the  truth  at  the  immi¬ 
nent  and  instant  hazard  of  his  life.  The  whole  cloud  of 
witnesses  have  followed  him  therein.  Rev.  14:1.  We 
ourselves  once  openly  owned  the  ways  of  sin ;  and 
shall  we  not  do  as  much  for  Christ,  as  we  then  did  for 
the  devil  1  Did  we  then  glory  in  our  shame,  and  shall 
we  now  be  ashamed  of  our  glory  1  Do  not  we  hope 
Christ  will  own  us  at  the  great  day  1  Why,  if  we  con¬ 
fess  him,  he  also  will  confess  us.  Oh  think  on  the  rea¬ 
sonableness  of  this  duty. 

2.  To  bear  the  revilings,  contradictions,  and  abuses 
of  men  with  a  meek  and  quiet  spirit ,  is  excellent  and 
Christ-like.  He  stood  before  them  as  a  iamb ;  he  ren¬ 
dered  not  railing  for  railing  ;  he  endured  the  contradic¬ 
tions  of  sinners  against  himself.  Imitate  Christ  in  his 
meekness.  He  calls  you  so  to  do.  Matt.  11  :  29.  This 
will  be  convincing  to  your  enemies,  comfortable  to  your¬ 
selves,  and  honorable  to  religion:  and  as  for  your  inno- 
cency,  God  will  clear  it  up. 

The  second  proposition  before  us,  the  illegal  sen¬ 
tence  of  Christ,  may  lead  us  to  consider, 

I.  Who  gave  the  sentence  ?  It  was  Pilate,  who  suc¬ 
ceeded  Valerius  Gratus  in  the  presidentship  of  Judea, 
(as  Josephus  tells  us,)  in  which  trust  he  continued  about 
ten  years.  This  was  in  the  eighth  year  of  his  govern¬ 
ment.  Two  years  after,  he  was  removed  from  his  place 
and  office  by  Vitellius,  president  of  Syria,  for  his  mur¬ 
dering-  of  the  innocent  Samaritans.  This  necessitated 
him  to  go  to  Rome  to  clear  himself  before  Cesar  ;  but 
before  he  came  to  Rome,  Tiberius  was  dead,  and  Cains 
in  his  room.  Under  him,  says  Eusebius,  Pilate  killed 
himself.  "  He  was  not  very  friendly  or  benevolent  to 
the  Jewish  nation,  and  was  suspicious  of  their  rebellions 
and  insurrections,  which  the  priests  and  scribes  ob- 


294 


THE  FOUNTAIN  OF  LIFE. 


Ch.  24 


served,  and  turned  to  account  in  their  design  against 
Christ.”  Therefore  they  tell  him  so  often  of  Christ’s 
sedition,  and  stirring  up  the  people  ;  and  that  if  he  let 
him  go,  he  is  not  Cesar’s  friend,  which  consideration 
prevailed  with  him  to  do  what  he  did.  But  though  he 
had  stood  ill  in  the  opinion  of  Cesar,  how  durst  he  at¬ 
tempt  such  a  wickedness  as  this  'l  What !  give  judgment 
against  the  Son  of  God  1  for  it  is  evident,  by  many  cir¬ 
cumstances  in  this  trial,  that  he  had  strong  fears  and  con¬ 
victions  that  he  was  the  Son  of  God,  which  induced 
him  to  desire  his  release.  John,  19  :  8-12.  His  mind 
was  greatly  perplexed,  and  in  doubt,  about  this  prisoner, 
whether  he  was  a  God  or  a  man.  And  yet  the  fear  of 
Cesar  prevailed  more  than  the  fear  of  a  Deity  ]  he  pro¬ 
ceeds  to  give  sentence.  See  in  this  predominancy  of 
self-interest,  what  man  will  attempt  and  perpetrate,  to 
secure  and  accommodate  self. 

II.  Against  whom  doth  Pilate  give  sentence  1  against 
a  malefactor  1  No,  his  own  mouth  once  and  again  ac¬ 
knowledged  him  innocent.  Against  a  common  prisoner  1 
No,  but  one  whose  fame  no  doubt  had  often  reached 
Pilate’s  ears,  even  the  wonderful  things  wrought  by 
him,  which  none  but  God  could  do  :  one  that  stood  be¬ 
fore  him  as  the  picture,  or  rather  as  the  body  of  inno- 
cency  and  meekness.  "  Ye  have  condemned  and  killed 
the  Just,  and  he  resisteth  you  not.”  James,  5  :  6.  Now 
was  that  word  made  good,  "  They  gather  themselves 
together  against  the  soul  of  the  righteous,  and  con¬ 
demn  the  innocent  blood.”  Psalm  94  :  21. 

III.  But  what  was  the  sentence  that  Pilate  gave  1  We 
have  it  not  in  the  form  in  which  it  was  delivered ;  but 
the  sum  of  it  was  that  it  should  be  as  they  required. 
Now  what  did  they  require  1  Crucify  him,  crucify  him. 
So  that  in  what  formalities  soever  it  was  delivered,  this 
was  the  substance  and  effect  of  it,  "  I  adjudge  Jesus  of 
Nazareth  to  be  nailed  to  the  cross,  and  there  to  hang 


Ch.  24. 


TRIAL  AND  CONDEMNATION. 


295 


till  he  be  dead.”  Which  sentence  against  Christ  was, 

1.  A  most  unjust  and  unrighteous  sentence  ;  the  great¬ 
est  perversion  of  judgment  and  equity  that  was  ever 
known  to  the  civilized  world  since  seats  of  judicature 
were  first  set  up.  What !  to  condemn  him  before  one 
accusation  was  proved  against  him  1  And  if  what  they 
accused  him  of  (that  he  said  he  was  the  Son  of  God) 
had  been  proved,  it  had  been  no  crime,  for  he  really 
was  so  ;  and  therefore  it  was  no  blasphemy  in  him  to 
say  he  was.  Pilate  should  rather  have  come  down  from 
his  seat  of  judgment  and  adored  him,  than  sat  there  to 
judge  him. 

2.  It  was  a  cruel  sentence,  delivering  up  Christ  to 
their  wills.  This  was  that  misery  which  David  so  ear¬ 
nestly  deprecated,  ”  0  deliver  me  not  over  to  the  will 
of  mine  enemies.”  Psalm  27 :  12.  But  Pilate  delivers 
Christ  over  to  the  will  of  his  enemies,  men  full  of  en¬ 
mity,  rage,  and  malice.  As  soon  as  these  wolves  had 
griped  their  prey,  they  were  not  satisfied  with  the 
cursed,  cruel,  and  ignominious  death  of  the  cross,  to 
which  Pilate  had  adjudged  him,  but  they  are  resolved 
he  shall  die  over  and  over  ;  they  will  contrive  many 
deaths  in  one  :  to  this  end  they  presently  strip  him  j 
scourge  him  cruelly  ;  array  him  in  scarlet,  and  mock 
him  ;  crown  him  with  a  bush  of  platted  thorns ;  fasten 
that  crown  upon  his  head  by  a  blow,  which  sets  them 
deep  into  his  sacred  temples  ;  put  a  reed  into  his  hand 
for  a  sceptre,  spit  in  his  face,  strip  off  his  mock-robes 
again ;  put  the  cross  upon  his  back,  and  compel  him  to 
bear  it.  By  all  this,  and  much  more,  they  express  their 
cruelty,  as  soon  as  they  had  him  delivered  over  to 
their  will. 

3.  It  was  also  a  rash  and  hasty  sentence.  The  Jews 
are  all  in  haste  ;  consulting  all  night,  and  up  by  the 
break  of  day  in  the  morning,  to  get  him  to  his  trial. 
They  spur  on  Pilate  with  all  arguments  they  can  to  give 


296 


THE  FOUNTAIN  OF  LIFE. 


Ch.  24. 


sentence.  His  trial  took  up  but  one  morning,  and  a 
great  part  of  that  was  spent  in  sending  him  from  Caia- 
phas  to  Pilate,  and  from  Pilate  to  Herod,  and  then  back 
again  to  Pilate ;  so  that  it  was  a  hasty  and  headlong 
sentence  that  Pilate  gave.  He  did  not  sift  and  examine 
the  matter,  but  handled  it  very  slightly.  The  trial  of 
many  a  mean  man  hath  engrossed  ten  times  more  time 
and  debate  than  this  trial  of  Christ. 

4.  It  was  an  extorted  sentence.  They  wring  it  from 
Pilate  by  mere  clamor,  importunity,  and  suggestions  of 
danger.  In  courts  of  judicature,  such  arguments  should 
signify  but  little ;  not  importunity,  but  proof,  should 
prevail :  but  timorous  Pilate  bends  like  a  willow  at  the 
breath  of  the  people ;  he  had  neither  such  a  sense  of 
justice,  nor  courage,  as  to  withstand  it. 

5.  It  was  a  hypocritical  sentence,  masking  horrid 
murder  under  the  pretence  and  formality  of  law.  Loth 
he  was  to  condemn  him,  lest  innocent  blood  should 
clamor  in  his  conscience ;  but  since  he  must  do  it,  he 
will  transfer  the  guilt  upon  them,  and  they  take  it ; 
"  His  blood  be  on  us,  and  on  our  children  for  ever,”  say 
they.  Pilate  calls  for  water,  washes  his  hands  before 
them,  and  declares,  "  I  am  free  from  the  blood  of  this 
just  person.”  But  stay  j  free  from  his  blood,  and  yet 
condemn  a  known  innocent  person!  Free  from  his 
blood,  because  he  washed  his  hands  in  water  !  Oh  the 
hypocrisy  of  Pilate  !  Such  juggling  as  this  will  not 
serve  his  turn,  when  he  shall  stand  as  a  prisoner  before 
him  who  now  stood  arraigned  at  his  bar. 

IV.  In  what  manner  did  Christ  receive  this  cruel  and 
unrighteous  sentence  1  He  received  it  like  himself,  with 
admirable  meekness  and  patience.  He  doth  as  it  were 
wrap  himself  up  in  his  own  innocency  and  obedience  to 
his  Father’s  will,  and  stands  at  the  bar  with  invincible 
patience  and  meek  submission.  He  doth  not  once  desire 
the  judge  to  defer  the  sentence,  much  less  fall  down  and 


Ch.  24. 


TKIAL  AND  CONDEMNATION. 


297 


beg  for  his  life,  as  other  prisoners  use  to  do  at  such 
times.  No,  but  as  a  sheep  he  goes  to  the  slaughter,  not 
opening  his  mouth.  From  the  time  that  Pilate  gave  sen¬ 
tence,  till  he  was  nailed  to  the  cross,  we  do  not  read 
that  he  said  any  thing,  save  only  to  the  women  that  fol¬ 
lowed  him  out  of  the  city  to  Golgotha :  and  what  he 
said  there,  rather  manifested  his  pity  to  them,  than  any 
discontent  at  what  was  now  come  upon  him ;  "  Daugh¬ 
ters  of  Jerusalem,  weep  not  for  me,  but  weep  for  your¬ 
selves  and  for  your  children.”  Luke,  23  :  28,  &c.  Oh  the 
perfect  patience  and  meekness  of  Christ ! 

Inference  1.  Do  you  see  what  was  here  done  against 
Christ,  under  pretence  of  law  1  What  cause  have  we 
to  pray  for  good  laws  and  righteous  rulers  ?  Oh !  it  is 
a  singular  mercy  to  live  under  good  laws,  which  pro¬ 
tect  the  innocent  from  injury.  Laws  are  hedges  about 
our  lives,  liberties,  estates,  and  all  the  comforts  we  en¬ 
joy  in  this  world.  Times  will  be  evil  enough,  when  ini¬ 
quity  is  not  discountenanced  and  punished  by  law ;  but 
how  evil  are  those  times  like  to  prove  when  iniquity  is 
established  by  law !  as  the  psalmist  complains.  Ps.  94  : 
20.  How  much  therefore  is  it  our  concern  to  pray 
that  ” judgment  may  run  down  as  a  mighty  stream!” 
Amos,  5  :  24.  ”  That  our  officers  may  be  peace,  and 
our  exactors  righteousness  !”  Isa.  60  :  17.  It  was  not 
therefore  without  great  reason  that  the  apostle  exhort¬ 
ed  that  "  supplications,  prayers,  intercessions,  and  giv¬ 
ing  of  thanks  be  made  for  all  men ;  for  kings,  and  all 
that  are  in  authority,  that  we  may  lead  a  quiet  and  peace¬ 
able  life  in  all  godliness  and  honesty.”  1  Tim.  2  :  1,  2. 
Great  is  the  interest  of  the  church  of  God  in  them ; 
they  are  instruments  of  much  good  or  much  evil. 

2.  AVas  Christ  condemned  in  a  court  of  judicature  I 
How  evident  then  is  it  that  there  is  a  judgment  to 
come  ?  Surely  things  will  not  be  always  carried  as  they 
are  in  this  world.  When  you  see  Jesus  condemned,  and 

13* 


298 


THE  FOUNTAIN  OF  LIFE. 


Ch.  24 


Barabbas  released,  conclude  that  a  time  will  come  when 
innocency  shall  be  vindicated,  and  wickedness  shamed. 
On  this  ground,  Solomon  concludes,  and  very  rationally, 
that  God  will  bring  things  hereafter  to  a  more  righteous 
tribunal :  "And  moreover,  I  saw  under  the  sun  the  place 
of  judgment,  that  wickedness  was  there ;  and  the  place 
of  righteousness,  that  iniquity  was  there.  I  said  in  my 
heart,  God  shall  judge  the  righteous  and  the  wicked.” 
Eccl.  3  :  16,  17.  Some  indeed,  on  this  ground,  have  de¬ 
nied  the  Divine  providence ;  but  Solomon  draws  a  quite 
contrary  conclusion,  God  shall  judge :  surely  he  will 
take  the  matter  into  his  own  hand,  he  will  bring  forth 
the  righteousness  of  his  people  as  the  light,  and  their 
just  dealing  as  the  noon-day.  It  is  a  mercy,  if  we  be 
wronged  in  one  court,  that  we  can  appeal  to  another, 
where  we  shall  be  sure  to  be  relieved  by  a  just,  impartial 
Judge.  "  Be  patient  therefore,  my  brethren,  until  the 
coming  of  the  Lord.”  James,  5  :  7. 

3.  Again,  here  you  see  how  conscience  may  be  over¬ 
borne  by  a  fleshly  interest.  Pilate’s  conscience  bid  him 
beware,  and  forbear  :  his  interest  bid  him  act ;  his  fear 
of  Cesar  was  greater  than  his  fear  of  God.  But  Oh! 
what  a  dreadful  thing  is  it  for  conscience  to  be  insnared 
by  the  fear  of  man!  Prov.  29  :  25.  To  guard  thy  soul, 
reader,  against  this  mischief,  let  such  considerations  as 
these  be  ever  with  thee. 

Consider  how  dear  those  profits  or  pleasures  cost ,  which 
are  purchased  with  the  loss  of  inward  peace !  There  is 
nothing  in  this  world  good  enough  to  recompense  such 
a  loss,  or  balance  the  misery  of  a  tormenting  conscience. 
If  you  violate  it  for  the  sake  of  a  fleshly  lust,  it  will  re¬ 
member  the  injury  many  years  after.  Gen.  42  :  21 ; 
Job,  13  :  26.  It  will  not  only  retain  the  memor-y  of  what 
you  did,  but  it  will  accuse  you  for  it.  Matt.  27 : 4.  It 
will  not  fear  to  tell  you  that  plainly,  which  others  dare 
not  whisper.  It  will  not  only  accuse,  but  it  will  also 


Ch.  24, 


TRIAL  AND  CONDEMNATION. 


299 


condemn  you  for  what  you  have  done.  This  condem¬ 
ning1  voice  of  conscience  is  a  terrible  voice.  You  may 
see  the  horror  of  it  in  Cain,  the  vigor  of  it  in  Judas,  the 
doleful  effects  of  it  in  Spira.  It  will  produce  shame, 
fear,  and  despair,  if  God  give  not  repentance  to  life. 
The  shame  it  works  will  so  confound  you,  that  you  will 
not  be  able  to  look  up.  Job,  31  :  14  3  Ps.  1  :  6.  The  fear 
it  works  wrill  make  you  wish  for  a  hole  in  the  rock  to 
hide  you.  Isa.  2  :  9,  10,  15,  19.  And  its  despair  is  a 
death-pang.  Oh !  who  can  bear  such  a  load  as  this  1 
Prov.  18  :  14. 

Consider  the  nature  of  your  present  actions  3  they  are 
seed  sown  for  eternity ,  and  will  spring  up  again  in  suita¬ 
ble  effects,  rewards  and  punishments,  when  you  that  did 
them  are  turned  to  dust.  What  a  man  sows,  that  shall  he 
reap.  Gal.  6  :  7.  And  as  sure  as  the  harvest  follows  the 
seed-time,  so  sure  shall  shame,  fear,  and  horror  follow 
sin.  Dan.  12  :  2.  What  Zeuxis,  the  famous  painter,  said 
of  his  work,  may  much  more  truly  be  said  of  ours  j  "  I 
paint  for  eternity.”  Ah !  how  bitter  will  those  things  be 
in  the  day  of  reckoning,  which  were  pleasant  in  the 
acting!  It  is  true,  our  actions,  physically  considered, 
are  transient  3  how  soon  is  a  word  or  action  spoken  or 
done,  and  there  is  an  end  of  it !  But  morally  considered, 
they  are  permanent,  being  put  upon  God’s  book  of  ac¬ 
count.  Oh,  therefore,  take  heed  what  you  do  :  so  speak, 
and  so  act,  as  they  that  must  give  an  account. 

Consider  how  by  these  things  men  do  but  prepare  for 
their  own  torment  in  a  dying  hour.  There  is  bitterness 
enough  in  death,  you  need  not  add  more  gall  and  worm¬ 
wood  to  increase  it.  What  is  the  forcing  and  wounding 
of  conscience  now,  but  putting  thorns  in  your  death-bed, 
against  you  come  to  lie  down  on  it  1  This  makes  death 
bitter  indeed.  How  many  have  wished  in  a  dying  hour, 
they  had  rather  lived  poor  and  low  all  their  days,  than 
to  have  strained  their  consciences  for  the  world  !  Ah! 


300 


THE  FOUNTAIN  OF  LIFE. 


Ch.  24 


how  is  the  aspect  of  things  altered  in  such  an  hour  ! 

4.  Did  Christ  stand  arraigned  and  condemned  at  Pi¬ 
late’s  bar  1  Then  the  believer  shall  never  be  arraigned  and 
condemned  at  God's  bar.  This  sentence  that  Pilate  pro¬ 
nounced  on  Christ  gives  evidence  that  God  will  never 
pronounce  sentence  against  such  :  for  had  he  intended 
to  have  arraigned  them,  he  would  never  have  suffered 
Christ,  their  surety,  to  be  arraigned  and  condemned  for 
them.  Christ  stood  at  this  time  before  a  higher  judge 
than  Pilate  j  he  stood  at  God’s  bar  as  well  as  his.  Pilate 
did  but  that  which  God’s  own  hand  and  counsel  had  be¬ 
fore  determined  to  be  done,  and  what  God  himself  at 
the  same  time  did  :  though  God  did  it  justly  and  holily, 
dealing  with  Christ  as  a  creditor  with  a  surety ;  Pilate 
most  wickedly  and  basely  dealing  with  Christ  as  a  cor 
rupt  judge,  that  shed  the  blood  of  a  known  innocent  to 
pacify  the  people.  But  certain  it  is,  that  out  of  his  condem¬ 
nation  flows  our  justification  ;  and  had  not  sentence  been 
given  against  him,  it  must  have  been  given  against  us. 

Oh  what  a  melting  consideration  is  this !  that  out  of 
his  agony  comes  our  victory ;  out  of  his  condemnation, 
our  justification ;  out  of  his  pain,  our  ease ;  out  of  his 
stripes,  our  healing ;  out  of  his  curse,  our  blessing ; 
out  of  his  crown  of  thorns,  our  crown  of  glory ;  out  of 
his  death,  our  life.  If  he  could  not  be  released,  it  was 
that  you  might.  If  Pilate  gave  sentence  against  him,  it 
was  that  the  great  God  might  never  give  sentence  against 
you.  Thanks  be  to  God  for  his  unspeakable  gift. 


Ch.  25  ADDRESS  TO  DAUGHTERS  OF  JERUSALEM. 


301 


CHAPTER  XXV. 

CHRIST’S  ADDRESS  TO  THE  DAUGHTERS  OF  JERUSALEM. 

“  And  there  followed  him  a  great  company  of  people ,  and  of  women, 
which  also  bewailed  and  lamented  him.  But  Jesus  turning  unto 
them ,  said,  Daughters  of  Jerusalem,  weep  not  for  me,  but  v;eep  for 
yourselves,  and  for  your  children Luke,  23  :  27,  28,  &c. 

The  sentence  of  death  being  given  against  Christ,  the 
execution  quickly  follows.  The  evangelist  here  observes 
a  memorable  occurrence  in  their  way  to  the  place  of  ex¬ 
ecution  ;  the  lamentations  and  wailing  of  some  that  fol¬ 
lowed  him  out  of  the  city,  who  expressed  their  pity  and 
sorrow  for  him  most  tenderly  and  compassionately :  all 
hearts  were  not  hard,  all  eyes  were  not  dry.  "  There 
followed  him  a  great  company  of  people,  and  of  women, 
which  also  bewailed  and  lamented  him.” 

The  text  calls  them  "  Daughters,  that  is,  inhabitants 
of  Jerusalem ;  like  the  expression,  daughters  of  Zion, 
daughters  of  Israel.”  There  were  many  of  them,  a  troop 
of  mourners,  that  followed  Christ  out  of  the  city  to¬ 
wards  the  place  of  his  execution,  with  lamentations  and 
wailings. 

What  the  principle  or  ground  of  these  their  lamenta¬ 
tions  was,  is  not  agreed  by  those  that  have  pondered  the 
story.  Some  suppose  their  tears  and  lamentations  were 
but  the  effects  of  their  more  tender  and  ingenuous  na¬ 
tures,  which  were  moved  and  melted  with  so  tragical 
and  sad  a  spectacle  as  was  now  before  them.  But  Calvin 
and  others  attribute  it  to  their  faith,  regarding  them  as 
a  remnant  reserved  by  the  Lord  in  that  lamentable  dis¬ 
persion  of  Christ’s  followers. 

Christ’s  reply  to  them  is,  "  Daughters  of  Jerusalem, 
weep  not  for  me.”  Strange,  that  Christ  should  forbid 


302 


THE  FOUNTAIN  OF  LIFE. 


Ch.  25 


them  to  weep  for  him  under  such  unparalleled  suffer¬ 
ings  and  miseries.  If  ever  there  was  a  heart-melting 
sight,  it  was  here.  Oh  who  could  refrain  from  weeping  1 

Those  that  look  upon  their  sorrow  as  merely  natural, 
take  Christ’s  reply  in  a  negative  sense,  prohibiting  such 
tears  as  those.  They  that  expound  their  sorrow  as  the 
fruit  of  faith,  tell  us,  though  the  form  of  Christ’s  ex¬ 
pression  be  negative,  yet  the  sense  is  comparative. 
Weep  rather  upon  your  own  account  than  mine  j  re¬ 
serve  your  sorrows  for  the  calamities  coming  upon  your¬ 
selves  and  your  children.  You  are  greatly  affected,  I 
see,  with  the  misery  that  is  upon  me  j  bat  mine  will  be 
quickly  over,  yours  will  lie  long.  In  which  he  shows 
his  merciful  and  compassionate  disposition,  who  was 
still  more  mindful  of  the  troubles  and  burdens  of  others 
than  of  his  own.  And  indeed,  the  days  of  calamity  com¬ 
ing  upon  them  and  their  children  were  doleful  days. 
What  direful  and  unprecedented  miseries  befel  them  at 
the  breaking  up  and  devastation  of  the  city,  who  hath 
not  read  or  heard  %  And  who  can  refrain  from  tears  that 
hears  or  reads  it  1 

Now,  if  we  take  the  words  in  the  first  sense,  as  a 
prohibition  of  their  merely  natural  grief,  expressed  in 
tears  and  lamentations  for  him,  just  as  they  would  have 
been  upon  any  other  like  tragical  event ;  then  the  ob¬ 
servation  from  it  will  be,  1.  That  melting  affections  and 
sorrows,  even  from  the  sense  and  consideration  of  the 
sufferings  of  Christ,  are  no  infallible  signs  of  grace. 

If  you  take  it  in  the  latter  sense,  as  the  fruit  of  their 
faith,  as  tears  flowing  from  a  gracious  principle  ;  then 
the  observation  will  be,  2.  That  the  believing  medita¬ 
tion  of  what  Christ  suffered  for  us,  is  of  great  force  and 
efficacy  to  melt  and  break  the  heart. 

I  rather  choose  to  prosecute  both  these  branches  than 
to  decide  which  is  the  true  interpretation,  especially  as 
each  of  them  may  be  useful  to  us.  I  begin  with  the  first, 


Ch.  25.  ADDRESS  TO  DAUGHTERS  OF  JERUSALEM.  303 

Melting  affections  and  sorrows ,  even  from  the  sense  of 

Christ's  sufferings ,  are  not  infallible  marks  of  grace. 

The  truth  of  this  proposition  will  appear  from  the 
following  reasons : 

1.  Because  we  find  all  sorts  of  affections  manifested 
by  those  who  have  been  but  temporary  believers.  The 
stony-ground  hearers,  Matt.  13  :  20,  "  received  the  word 
with  joy  and  so  did  John’s  hearers,  who  for  "  a  sea¬ 
son  rejoiced  in  his  light.”  John,  5  :  35.  Now,  if  the 
affections  of  joy  under  the  word  may  be  exercised,  why 
not  of  sorrow  also  1  If  the  comfortable  things  revealed 
in  the  Gospel  may  excite  the  one,  by  a  parity  of  reason¬ 
ing,  the  sad  things  it  reveals  may  awaken  the  other. 
Even  those  Israelites  whom  Moses  told  they  should  fall 
by  the  sword,  and  not  prosper,  for  the  Lord  would  not 
be  with  them,  because  they  were  turned  away  from 
him ;  when  Moses  rehearsed  the  message  of  the  Lord 
in  their  ears,  mourned  greatly.  Numb.  14  :  39.  I  know 
the  Lord  pardoned  many  of  them  their  iniquities,  though 
he  took  vengeance  on  their  inventions ;  and  yet  it  is  as 
true,  that  with  many  of  them  God  was  not  well-pleased. 
1  Cor.  10 : 5.  Many  instances  of  their  weeping  and 
mourning  before  the  Lord  we  find  in  the  sacred  history  ; 
and  yet  their  hearts  were  not  stedfast  with  God. 

2.  Because  though  the  object  about  which  our  affec¬ 
tions  and  passions  are  moved  may  be  spiritual :  yet  the 
motives  and  principles  brought  into  exercise  may  be  but 
carnal  and  natural.  When  I  see  a  person  affected  in  the 
hearing  of  the  word,  or  prayer,  even  unto  tears,  I  can¬ 
not  at  once  conclude  that  this  is  the  effect  of  grace  : 
for  it  is  possible  the  pathetical  nature  of  the  subject, 
the  eloquence  of  the  speaker,  the  affecting  tone  and 
modulation  of  the  voice  may  draw  tears  as  well  as  faith. 

Whilst  Augustin  was  a  manichee,  he  sometimes  heard 
Ambrose  ;  and,  saith  he,  "  I  was  greatly  affected  in  hear¬ 
ing  him,  even  unto  tears  many  times howbeit,  it  was 


304* 


THE  FOUNTAIN  OF  LIFE. 


Ch.  25. 


not  the  heavenly  nature  of  the  subject,  but  the  abilities 
of  the  speaker  that  so  affected  him.  And  this  was  the 
case  of  Ezekiel’s  hearers.  Chap.  33  :  32. 

3.  These  motions  of  the  affections  may  rather  be  a  fi  t 
and  mood ,  than  the  very  frame  and  temper  of  the  soul 
There  are  seasons  when  the  roughest  and  most  obdu¬ 
rate  heart  may  be  pensive  and  tender :  but  that  is  not 
its  temper  and  frame,  but  rather  a  fit,  a  pang,  a  transient 
passion.  So  the  Lord  complains  of  them,  "  O  Ephraim, 
what  shall  I  do  unto  thee  %  0  Judah,  what  shall  I  do 
unto  thee  1  for  your  goodness  is  as  a  morning  cloud, 
and  as  the  early  dew,  it  goeth  away.”  Hos.  6  :  4.  And  so 
he  complains,  "When  he  slew  them,  then  they  sought 
him :  and  they  returned  and  inquired  early  after  God. 
And  they  remembered  that  God  was  their  rock,  and  the 
most  high  God  their  Redeemer  ;  nevertheless  they  did 
flatter  him  with  their  lips,  and  lied  unto  him  with  their 
tongues.”  Psalm  78  :  34-36.  Had  this  remembrance  of 
God  been  the  gracious  temper  of  their  souls,  it  would 
have  continued  with  them ;  they  would  not  have  been 
thus  wavering  and  lukewarm. 

Inference  1.  If  such  as  sometimes  feel  their  hearts  melt¬ 
ed  with  the  consideration  of  the  sufferings  of  Christ,  may 
yet  be  deceived ;  what  cause  have  they  to  fear  and  trem¬ 
ble,  whose  hearts  are  unrelenting  as  the  rocks ,  yielding  to 
nothing  that  is  proposed,  or  urged  upon  them!  How  many 
such  are  there,  of  whom  we  may  say,  as  Christ  said  of 
the  Jews,  "We  have  piped  unto  you,  but  ye  have  not 
danced  ;  we  have  mourned  unto  you,  but  ye  have  not 
lamented!”  Matt.  11  :  17.  If  those  perish  that  have  re¬ 
joiced  under  the  promises,  and  mourned  under  the 
threats  of  the  word  j  what  shall  become  of  them  that 
are  totally  unconcerned  and  unmoved  by  what  they 
hear  1  who  are  given  up  to  such  hardness  of  heart,  that 
nothing  can  affect  them  1  One  would  think,  the  conside¬ 
ration  of  the  sixth  chapter  of  the  epistle  to  the  Hebrews 


Ch.  25.  ADDRESS  TO  DAUGHTERS  OF  JERUSALEM. 


305 


should  startle  such  individuals,  and  make  them  cry  out, 
Lord,  what  will  become  of  such  a  senseless,  stupid,  dead 
creature  as  I  am  1  If  they  that  have  been  enlightened, 
and  have  tasted  of  the  heavenly  gift,  and  were  made 
partakers  of  the  Holy  Ghost,  and  have  tasted  the  good 
word  of  God,  and  the  powers  of  the  world  to  come,  may, 
notwithstanding,  so  fall  away,  that  it  shall  be  impossible 
to  renew  them  again  by  repentance,  what  shall  we  then 
say,  or  think,  of  the  state  of  those  to  whom  the  most 
penetrating  and  awakening  truths  are  no  more  than  a 
tale  that  told  I 

2.  If  such  as  these  may  eternally  miscarry  ;  then  let 
all  look  carefully  to  their  foundation.  It  is  manifest 
from  1  Cor.  10  :  12,  that  many  souls  stand  exceeding 
dangerously,  who  are  yet  satisfied  of  their  own  safety. 
And  if  you  consult  the  following  scriptures,  you  shall 
find  vain  confidence  to  be  a  ruling  passion  among  men, 
and  one  which  is  the  utter  overthrow  and  undoing  of 
multitudes  of  professors.  Gal.  6:3,  4 ;  John,  8  :  54  ; 
Rom.  2  :  18,  19,  21  j  Matt.  25  :  11,  12  $  Matt.  7  :  22. 

Now  there  is  nothing  more  apt  to  beget  this  vain 
soul-undoing  confidence,  than  the  stirrings  and  meltings 
of  our  affections  about  spiritual  things,  whilst  the  heart 
remains  unrenewed.  For  such  a  man  seems  to  have  all 
that  is  required  of  a  Christian,  and  herein  to  have  at¬ 
tained  the  very  end  of  all  knowledge — its  influence  upon 
the  heart  and  affections.  Indeed  (thinks  such  a  poor 
deluded  soul)  if  I  heard,  read,  or  prayed,  without  any 
inward  affections,  with  a  dead,  cold,  and  unconcerned 
heart ;  or  if  I  made  a  show  of  zeal  and  affection  in  du¬ 
ties,  and  had  it  not ;  well  might  I  suspect  myself  to  be 
a  hypocrite  :  but  it  is  not  so  with  me,  I  feel  my  heart 
really  melted  many  times  when  I  read  the  sufferings  of 
Christ ;  I  feel  my  heart  raised  and  ravished  with  strange 
joys  and  comforts  when  I  hear  the  glory  of  heaven  in 
the  Gospel :  indeed  if  it  were  not  so  with  me,  I  might 


306 


THE  FOUNTAIN  OF  LIFE. 


Ch.  25. 


fear  that  the  root  of  the  matter  is  wanting* ;  but  if  to  my 
knowledge  affections  be  added,  a  melting  heart  joined 
with  a  knowing  head,  then  I  may  be  confident  all  is 
well.  I  have  often  heard  ministers  cautioning  and  warn¬ 
ing  their  people  not  to  rest  satisfied  with  idle  and  specu¬ 
lative  notions  in  their  understandings,  but  to  labor  for 
impressions  upon  their  hearts.  This  I  have  attained.  I 
have  often  heard  it  given  as  a  mark  of  a  hypocrite,  that 
he  has  light  in  his  head,  but  it  sheds  not  down  its  in- 
fiuence  upon  the  heart  ;  whereas  in  those  that  are  sin¬ 
cere,  it  works  on  their  heart  and  affections  :  410  I  find  it 
with  me,  therefore  I  am  in  a  most  safe  estate. 

0  soul !  of  all  the  false  signs  of  grace,  none  are  more 
dangerous  than  those  that  most  resemble  true  ones  ;  and 
never  doth  the  devil  more  surely  and  incurably  destroy, 
than  when  transformed  into  an  angel  of  light.  What 
if  these  meltings  of  thy  heart  be  but  a  flower  of  nature  1 
What  if  thou  art  more  indebted  to  a  good  temper  of 
body  than  a  gracious  change  of  spirit  for  these  things  X 
Yet  so  it  may  be.  Be  not  secure,  but  fear,  and  watch. 
Possibly,  if  thou  wouldest  but  search  thine  own  heart  in 
this  matter,  thou  mayest  find  that  any  other  moving  story 
will  have  like  effects  upon  thee.  Possibly,  too,  thou 
mayest  find  that,  notwithstanding  all  thy  raptures  and 
joys  at  the  hearing  of  heaven  and  its  glory,  thy  heart 
is  habitually  earthly,  and  thy  conversation  is  not  there. 
For  all  thou  canst  mourn  at  the  relation  of  Christ’s  suf¬ 
ferings,  thou  art  not  so  affected  with  sin,  which  was  the 
cause  of  them,  as  to  crucify  one  corruption,  or  deny  the 
next  temptation,  or  part  with  any  way  of  sin  that  is 
gainful  or  pleasurable  to  thee,  for  his  sake. 

Now,  reader,  if  it  be  so  with  thee,  what  art  thou  the 
better  for  the  glow  of  thy  affections  1  Dost  thou  think 
in  earnest  that  Christ  hath  the  better  thoughts  of  thee, 
because  thou  canst  shed  tears  for  him,  when  notwith 
standing  thou  every  day  piercest  and  woundest  him  X 


Cil.  25.  ADDRESS  TO  DAUGHTERS  OF  JERUSALEM.  307 

Oh !  be  not  deceived.  Nay,  for  aught  I  know,  thou  mayest 
find,  upon  a  narrow  search,  that  thou  puttest  thy  tears 
in  the  room  of  Christ’s  blood,  and  givest  the  confidence 
and  dependence  of  thy  soul  to  them  ;  and  if  so,  they 
shall  never  do  thee  any  good.  Therefore  search  thy 
heart,  cherish  not,  upon  such  poor  weak  grounds  as 
these,  a  soul-undoing  confidence.  Always  remember 
the  wheat  and  tares  resemble  each  other  in  their  first 
springing  up ;  that  an  egg  is  not  more  like  an  egg,  than 
hypocrisy,  in  some  shapes  and  forms  into  which  it  can 
cast  itself,  is  like  a  genuine  work  of  grace. 

There  be  first,  that  shall  be  last ;  and  last,  that  shall 
be  first.  Matt.  19  :  30.  Great  is  the  deceitfulness  of  our 
hearts.  Jer.  17  :  9.  And  many  are  the  subtleties  and 
devices  of  Satan.  2  Cor.  11:3.  Many  also  are  the  as¬ 
tonishing  examples  of  self-deceiving  souls  recorded  in 
the  word.  Remember  what  you  have  read  of  Judas. 
Great  also  will  be  the  strictness  of  the  last  judgment. 
And  how  confident  soever  you  be  that  you  shall  stand 
in  that  day,  still  remember  that  trial  is  not  yet  past. 
Your  final  sentence  is  not  yet  come  from  the  mouth  of 
your  Judge.  This  I  speak  not  to  affright  and  trouble,  but 
to  excite  and  warn  you.  The  loss  of  the  soul  is  no 
small  loss. 

We  proceed  to  the  supposition,  that  the  sorrow  of 
these  women  was  the  fruit  of  their  faith,  and  hence 
observe, 

The  believing  meditation  of  what  Christ  suffered  for 

us ,  is  of  great  force  and  efficacy  to  melt  and  break 

the  heart. 

It  is  promised,  that  "  they  shall  look  upon  him  whom 
they  have  pierced,  and  mourn  for  him,  as  one  mourneth 
for  his  only  son ;  and  shall  be  in  bitterness  for  him,  as 
one  that  is  in  bitterness  for  his  first-born.”  Zech.  12  :  10. 
Ponder  seriously,  here,  the  spring  and  motive ,  "  They 


308 


THE  FOUNTAIN  OF  LIFE. 


Ch.  25. 


shall  look  upon  me  it  is  the  eye  of  faith  that  melts 
and  breaks  the  heart.  Mark  also  the  effect  of  such  a 
sight  of  Christ,  "  They  shall  look  and  mourn  be  in  bit¬ 
terness  and  sorrow.  True  repentance  is  a  drop  out  of 
the  eye  of  faith  ;  and  the  measure  or  degree  of  sorrow 
caused  by  a  believing  view  of  Christ  is  here  expressed 
by  two  of  the  fullest  instances  of  grief ;  that  of  a  tender 
father  mourning  over  a  dear  and  only  son;  and  that  of 
the  people  of  Israel  mourning  over  Josiah,  that  peer¬ 
less  prince,  in  the  valley  of  Megiddo. 

Now  to  show  how  the  believing  meditation  of  Christ, 
and  his  sufferings,  come  kindly  and  savingly  to  break 
and  melt  down  the  gracious  heart,  I  shall  mention  four 
considerations  of  the  heart-breaking  efficacy  of  faith, 
eyeing  a  crucified  Jesus. 

I.  The  viewing  of  Christ  and  his  sufferings  by  faith, 
is  in  itself  most  affecting  and  melting.  Faith  is  a  true 
glass,  that  represents  all  his  sufferings  and  agonies  to 
the  life.  It  presents  them  not  as  a  fiction,  or  idle  tale, 
but  as  a  true  and  faithful  narrative.  This,  says  faith,  is 
a  true  and  faithful  saying,  that  Christ  was  not  only 
clothed  in  our  flesh — even  he  that  is  over  all,  God  bless¬ 
ed  for  ever,  the  only  Lord,  the  Prince  of  the  kings  of 
the  earth,  became  a  man — but  in  this  body  of  his  flesh 
he  bore  the  infinite  wrath  of  God,  which  filled  his  soul 
with  horror  and  amazement ;  that  the  Lord  of  life  huno- 
dead  upon  the  cross ;  that  he  went  as  a  lamb  to  the 
slaughter,  and  was  as  a  sheep  dumb  before  the  shearer  ; 
that  he  endured  all  this,  and  more  than  any  finite  un¬ 
derstanding  can  comprehend,  in  my  room  and  stead  ;  for 
my  sake  he  there  groaned  and  bled ;  for  my  pride,  earth- 
lmess,  lust,  unbelief,  hardness  of  heart,  he  endured  all 
this.  I  say,  to  realize  the  sufferings  of  Christ  thus,  is 
of  great  power  to  affect  the  coldest,  dullest  heart.  You 
cannot  imagine  the  difference  there  is  in  presenting 
things  as  realities,  with  convincing  and  satisfying  evi- 


Ch.  25. 


ADDRESS  TO  DAUGHTERS  OF  JERUSALEM. 


309 


dence,  or  looking  on  them  as  a  fiction  or  uncertainty, 

II.  But  faith  can  apply  as  well  as  realize  ;  and  if  it  do 
so,  it  must  needs  overcome  the  heart.  Ah !  Christian, 
canst  thou  look  upon  Jesus  as  standing  in  thy  room,  to 
bear  the  wrath  of  G  od  for  thee  ;  canst  thou  think  on  it, 
and  not  melt  I  That  when  thou,  like  Isaac,  wast  bound 
to  the  altar,  to  be  offered  up  to  justice,  Christ,  like  the 
ram  caught  in  the  thicket,  was  offered  in  thy  room. 
That  when  thy  sins  had  raised  a  fearful  tempest,  threat¬ 
ening  every  moment  to  bury  thee  in  a  sea  of  wrath, 
Jesus  Christ  was  thrown  over  to  appease  that  storm  !  Say, 
reader,  can  thy  heart  dwell  one  hour  upon  such  a  sub¬ 
ject  as  this  I  Canst  thou,  with  faith,  present  Christ  to 
thyself,  as  he  was  taken  down  from  the  cross,  drenched 
in  his  own  blood,  and  say,  These  were  the.  wounds  that 
he  received  for  me  ;  this  is  he  that  loved  me,  and  gave 
himself  for  me  ;  out  of  these  wounds  comes  that  balm 
that  heals  my  soul ;  out  of  these  stripes  my  peace  1  Oh 
you  cannot  hold  up  your  heart  long  to  the  piercing 
thoughts  of  this,  but  your  soul  will  be  pained,  and,  like 
Joseph,  you  will  seek  a  place  to  vent  your  tears. 

III.  Faith  can  also  draw  such  thing's  from  the  death 
of  Christ  as  will  fill  the  soul  with  affection  to  him ,  and 
break  the  heart  in  his  presence.  When  it  views  Christ 
as  dead,  it  infers,  Is  Christ  dead  for  me  1  then  was  I 
dead  in  law,  sentenced  and  condemned  to  die  eternally ; 
"  If  one  died  for  all,  then  were  all  dead.”  2  Cor.  5  :  14. 
How  woful  was  my  case  when  the  law  had  passed  sen¬ 
tence  on  me  !  I  could  not  be  sure  when  I  lay  down,  but 
it  might  be  executed  before  I  rose  ;  there  was  but  a 
breath  between  my  soul  and  he'll. 

Again,  Is  Christ  dead  for  me  1  then  I  shall  never  die. 
If  he  be  condemned,  I  am  acquitted.  "  Who  shall  lay 
any  thing  to  the  charge  of  God’s  elect  1  It  is  God  that 
justifieth,  it  is  Christ  that  died.”  Rom.  8:  34.  My  soul 
is  escaped  as  a  bird  out  of  the  snare  of  the  fowler ;  I 


310  THE  FOUNTAIN  OF  LIFE.  Cll.  2 D. 

was  condemned,  but  am  now  cleared  ;  I  was  dead,  but 
am  now  alive.  Oh  the  unsearchable  riches  of  Christ ! 
Oh  love  past  finding  out ! 

Again,  Did  God  give  up  Christ  to  such  miseries  and 
sufferings  for  me  1  how  shall  he  withhold  any  thing 
from  me  1  He  that  spared  not  his  own  Son,  will  doubt¬ 
less  with  him  freely  give  me  all  things.  Rom.  8  :  32. 
Now  I  may  rest  upon  him  for  pardon,  peace,  acceptance, 
and  glory  for  my  soul.  Now  I  may  rely  upon  him  for  pro¬ 
vision,  protection,  and  all  supplies  for  the  body.  Christ 
is  the  root  of  these  mercies ;  he  is  more  than  all  these, 
he  is  nearer  and  dearer  to  God  than  any  other  gift.  Oh 
what  a  blessed,  happy,  comfortable  state  hath  he  now 
brought  my  soul  into  ! 

Once  more,  Did  Christ  endure  all  these  things  for 
me  1  then  he  will  never  leave  nor  forsake  me  :  it  cannot 
be  that  after  he  has  endured  all  this,  he  will  cast  off  the 
soul  for  whom  he  endured  it. 

IV.  Faith  can  also  compare  the  love  of  Christ  in  all 
this,  both  with  his  dealings  with  others,  and  with  the 
soul’s  dealing  with  Christ,  who  loved  it.  To  compare 
Christ’s  dealings  with  others,  is  most  affecting  :  he  hath 
not  dealt  with  every  one  as  with  me  ;  nay,  few  there 
are  that  can  speak  of  such  mercies  as  I  have  from  him. 
How  many  are  there  that  have  no  part  nor  portion  in 
his  blood;  who  must  bear  that  wrath  in  their  own  per¬ 
sons,  that  he  bare  himself  for  me !  He  found  me  and 
singled  me  forth  to  be  the  object  of  his  love,  leaving 
thousands  and  millions  still  unreconciled  ;  not  that  I 
was  better  than  they,  for  I  was  the  greatest  of  sinners, 
far  from  righteousness,  as  unlikely  as  any  to  be  the  ob¬ 
ject  of  such  grace  and  love :  my  companions  in  sin  are 
left,  and  I  am  taken.  Now  the  soul  is  full,  too  full  to 
contain  itself. 

Yea,  faith  helps  the  soul  to  compare  the  love  of  Christ 
to  it,  with  the  returns  it  has  made  to  him.  And  what, 


Oh.  25.  ADDRESS  TO  DAUGHTERS  OF  JERUSALEM. 


311 


my  soul,  have  been  thy  returns  to  Christ  since  this 
grace  appeared  to  thee  I  Hast  thou  returned  love  for 
love,  love  suitable  to  such  love  'l  Hast  thou  prized,  va¬ 
lued,  and  esteemed  him  according  to  his  own  worth  in 
himself,  or  his  kindness  to  thee  'l  Ah  no,  I  have  grieved, 
pierced,  wounded  his  heart  a  thousand  times  by  my  in¬ 
gratitude  j  I  have  suffered  every  trifle  to  take  his  place 
in  my  heart.  I  have  neglected  him  a  thousand  times, 
and  made  him  say,  Is  this  thy  kindness  to  thy  friend  1 
Is  this  the  reward  I  receive  for  all  I  have  done  and  suf¬ 
fered  for  thee  1  Wretch  that  I  am,  how  have  I  requited 
the  Lord  !  This  shames,  humbles,  and  breaks  the  heart. 
And  when  from  such  sights  of  faith,  and  considerations 
as  these,  the  heart  is  thus  affected,  it  affords  a  good  ar¬ 
gument  indeed,  that  thou  art  gone  beyond  all  the  attain¬ 
ments  of  temporary  believers ;  flesh  and  blood  hath  not 
revealed  this. 

Inference  1.  Have  the  believing  meditations  of  Christ, 
and  his  sufferings,  such  heart-melting  influence  I  Then 
surely  there  is  but  little  faith  among  men.  Our  dry  eyes 
and  hard  hearts  are  evidence  against  us  that  we  are 
strangers  to  the  sights  of  faith.  And, 

2.  Then  surely  the  proper  way  of  raising  the  affec¬ 
tions,  is  to  begin  with  the  exercise  of  faith.  It  grieves 
me  to  see  how  many  poor  Christians  strive  with  their 
own  dead  hearts,  endeavoring  in  vain  to  raise  and  affect 
them  :  they  complain  and  strive,  strive  and  complain, 
but  can  discover  no  love  to  the  Lord,  no  brokenness  of 
heart :  they  go  to  this  ordinance  and  that,  to  one  duty 
and  another,  hoping  that  now  the  Lord  will  fill  the  sails  j 
but  come  back  disappointed  and  ashamed.  Poor  Chris¬ 
tian,  hear  me  one  word ;  possibly  it  may  do  thee  more 
service  than  all  the  methods  thou  hast  yet  used.  If  thou 
wouldst  indeed  get  a  heart  melted  for  sin,  and  broken 
with  the  sense  of  the  grace  and  love  of  Christ,  thy  way 
is  not  to  force  thy  affections,  nor  to  vex  thyself,  and  go 


312 


THE  FOUNTAIN  OF  LIFE. 


Ch.25 


about  complaining  of  a  hard  heart,  but  set  thyself  to 
believe,  realize,  apply,  infer,  and  compare  by  faith  as 
you  have  now  been  directed  ;  and  see  what  this  will 
do:  "  They  shall  look  on  me  whom  they  have  pierced, 
and  mourn.”  This  is  the  way  to  raise  the  heart,  and 
break  it. 

3.  Is  this  the  way  to  get  a  truly  broken  heart  I  Then 
let  those  that  have  attained  brokenness  of  heart  this  way, 
bless  the  Lord  whilst  they  live  for  so  choice  a  mercy. 
A  heart  so  affected  and  melted,  is  not  attainable  by  any 
natural  or  unrenewed  person ;  if  they  would  give  all 
they  have  in  the  world,  it  cannot  purchase  one  such 
tear  or  groan  over  Christ.  Mark  what  characters  of 
special  grace  it  bears,  in  the  description  of  it  in  Zech. 
12  :  10.  Such  a  frame  as  this  is  not  born  with  us,  or  to  be 
acquired  by  us  ;  for  it  is  there  said  to  be  poured  out  by 
the  Lord  upon  us.  Nature  is  not  the  principle  of  it,  hut 
faith;  for  it  is  there  said,  They  shall  look  on  me  ;  that  is, 
believe  and  mourn.  Self  is  not  the  end  and  centre  of 
these  sorrows ;  it  is  not  so  much  for  bringing  con¬ 
demnation  upon  ourselves,  as  for  piercing  Christ : 

They  shall  look  on  me  whom  they  have  pierced ,  and 
shall  mourn  ;”  so  that  this  is  sorrow  after  God,  and 
not  an  impulse  of  nature.  It  is  the  choicest  and  most 
precious  gift ,  ranked  among  the  prime  mercies  of  the 
new  covenant.  Ezek.  36  :  26.  "  A  new  heart  will  I  give 

you,  and  a  new  spirit  will  I  put  within  you  ;  and  I  will 
take  away  the  stony  heart  out  of  your  flesh,  and  I  will 
give  you  an  heart  of  flesh.”  And  God  himself  sets  no 
common  value  on  it :  "  The  sacrifices  of  God  are  a  bro¬ 
ken  heart :  a  broken  and  a  contrite  spirit,  0  God,  thou 
wilt  not  despise.”  Psa.  51  :  17.  That  is,  God  is  more  de¬ 
lighted  with  such  a  heart,  than  with  all  sacrifices;  one 
groan,  one  tear,  flowing  from  faith  and  the  spirit  of 
adoption,  are  more  to  him  than  the  cattle  upon  a  thou¬ 
sand  hills.  Again,  "  Thus  saith  the  Lord,  The  heaven 


Ch.  26. 


DEATH  OF  THE  CROSS. 


313 


is  my  throne,  and  the  earth  is  my  footstool ;  where  is 
the  house  that  ye  build  me  1  and  where  is  the  place  of 
my  rest  1 — But  to  this  man  will  I  look,  even  to  him  that 
is  poor,  and  of  a  contrite  spirit,  and  trembleth  at  my 
word.”  Isa.  66  :  1,  2.  All  the  magnificent  temples  and 
glorious  structures  in  the  world  give  me  no  pleasure  in 
comparison  of  such  a  broken  heart  as  this.  Oh  then, 
for  ever  bless  the  Lord,  who  hath  done  so  much  for 
you. 


CHAPTER  XXVI. 

THE  NATURE  OF  CHRIST’S  DEATH. 


u  Him ,  being  delivered  by  the  determinate  counsel  and  foreknowledge 
of  God,  ye  have  taken,  and  by  wicked  hands  have  crucified  and 
slann”  Acts,  2 : 23. 

Having  considered,  in  order,  the  preparative  acts  for 
the  death  of  Christ,  both  by  himself  and  his  enemies,  we 
now  come  to  consider  the  death  of  Christ  itself,  which 
was  the  principal  part  of  his  humiliation,  and  is  the 
chief  pillar  of  our  hope.  And  here  we  shall  consi¬ 
der,  First,  The  kind  and  nature  of  the  death  he  died. 
Secondly,  The  manner  in  which  he  bare  it,  namely,  pa¬ 
tiently,  solitarily,  and  instructively ;  dropping  divers 
holy  and  instructive  lessons  upon  all  that  were  about 
him,  in  his  seven  last  words  upon  the  cross.  Thirdly, 
The  funeral  solemnities  at  his  burial.  Fourthly,  The 
weighty  ends  and  great  designs  of  his  death.  In  all 
which  particulars,  as  we  proceed  to  discuss  them,  you 
will  have  an  account  of  the  deep  debasement  and  humi¬ 
liation  of  the  Son  of  God. 

1.  in  this  text  we  have  an  account  of  the  kind  and 
nature  of  Christ’s  death,  which  is  here  described  gene- 

Fountain.  i  \ 


314 


THE  FOUNTAIN  OF  LIFE. 


C h.  26 


rally,  as  a  violent  death,  Ye  have  slain  him;  and  more 
particularly,  as  a  most  ignominious,  cursed,  dishonora¬ 
ble  death,  Ye  have  crucified  him. 

2.  The  causes  of  it  are  here  likewise  expressed,  both 
principal  and  instrumental.  The  principal  cause,  per¬ 
mitting,  ordering,  and  disposing  all  things  about  it,  was 
"  the  determinate  counsel  and  foreknowledge  of  God.” 
There  was  not  an  action  or  circumstance  but  came  un¬ 
der  his  most  wise  and  holy  counsel  and  determination. 

The  instruments  effecting  it  were  their  "  wicked 
hands.”  This  foreknowledge  and  counsel  of  God,  as  it 
did  noway  necessitate  or  constrain  them;  so  neither 
doth  it  excuse  their  conduct  from  the  least  aggravation 
of  its  sinfulness.  God’s  end  and  manner  of  acting  was 

O 

one  thing,  their  end  and  manner  of  acting  another.  His 
most  pure  and  holy ;  theirs,  most  malicious  and  da¬ 
ringly  wicked.  In  respect  to  God,  Christ’s  death,  was 
justice  and  mercy.  In  respect  to  man,  it  was  murder 
and  cruelty.  In  respect  to  himself,  it  was  obedience 
and  humility.  Hence, 

Our  Lord  Jesus  Christ  was  not  only  put  to  death ,  but 
to  the  worst  of  deaths ,  even  the  death  of  the  cross. 

To  this  the  apostle  gives  a  plain  testimony,  "He  be¬ 
came  obedient  to  death,  even  the  death  of  the  cross,” 
Phil.  2:8;  where  his  humiliation  is  both  specified,  he 
was  humbled  to  death;  and  aggravated  by  a  most  em- 
phatical  reduplication,  even  the  death  of  the  cross.  So 
Acts,  5  :  30,  "  Jesus,  whom  ye  slew  and  hanged  on  a 
tree :”  it  did  not  suffice  you  to  put  him  to  a  violent 
death,  but  you  also  put  him  to  the  most  base,  vile,  and 
ignominious  death;  "you  hanged  him  on  a  tree.”  And 
here  we  will  consider  the  nature,  the  manner,  and  the 
reasons  of  Christ’s  death. 

I.  As  to  the  hind  or  nature  of  his  death ,  it  was  vio¬ 
lent,  painful,  shameful,  cursed,  slow,  and  unalleviated. 

1.  It  was  a  violent  death.  Violent  in  itself,  though 


Ch.  26. 


DEATH  OF  THE  CROSS. 


315 


voluntary.  "He  was  cut  off  out  of  the  land  of  the  liv¬ 
ing.”  Isa.  53  :  8.  And  yet  "  he  laid  down  his  life  of 
himself  j  no  man  took  it  from  him.”  John,  10  :  17.  I  call 
his  death  violent,  because  he  died  not  a  natural  death, 
he  lived  not  till  nature  was  exhausted  with  age.  He 
was  but  in  the  flower  and  prime  of  life.  And  indeed, 
he  must  either  die  a  violent  death,  or  not  die  at  all ; 
partly,  because  there  was  no  sin  in  him  to  open  a  door 
to  natural  death,  as  it  doth  in  all  others  ;  partly,  because 
else  his  death  had  not  been  a  sacrifice  acceptable  and 
satisfactory  to  God  for  us.  That  which  died  of  itself 
was  never  offered  up  to  God,  but  that  which  was  slain 
in  its  full  strength  and  health.  The  temple,  which  was 
a  type  of  the  body  of  Christ,  John,  2  :  19,  did  not  drop 
down  as  an  ancient  structure  decayed  by  time,  but  was 
pulled  down  by  violence,  when  it  was  standing  in  its  full 
strength.  Therefore  he  is  said  to  suffer  death,  and  to 
be  put  to  death  for  us  in  the  flesh.  1  Pet.  3  :  18. 

2.  The  death  of  the  cross  was  a  most  painful  death. 
Indeed  in  this  death  were  many  deaths,  contrived  in  one. 
The  cross  was  a  rack  as  well  as  a  gibbet.  The  pains 
which  Christ  suffered  upon  the  cross  are  by  the  apostle 
emphatically  styled  "  The  pains  of  death,”  Acts,  2  :  24 : 
but  properly  they  signify  the  pangs  of  travail.  His  soul 
was  in  travail,  Isa.  53,  his  body  in  bitter  pangs ;  and  be¬ 
ing,  as  Aquinas  says,  of  the  most  excellent,  exact  and 
just  temperament,  his  senses  were  more  acute  and  deli¬ 
cate  than  ordinary ;  and  so  they  continued  all  the  time 
of  his  suffering,  not  in  the  least  blunted  by  what  he 
endured. 

3.  The  death  of  the  cross  was  a  shameful  death :  not 
only  because  the  crucified  were  naked,  and  exposed  os 
spectacles  of  shame  ;  but  mainly,  because  it  was  a  kind 
of  death  which  was  appointed  for  the  basest  and  vilest 
of  men.  Free-men,  when  they  committed  capital  crimes, 
were  not  condemned  to  the  cross.  No,  that  was  the 


31 G 


THE  FOUNTAIN  OF  LIFE. 


Ch.  26 


death  appointed  for  slaves.  Tacitus  calls  it  servile  sup - 
plicium ,  the  punishment  of  a  slave  :  and  Juvenal  says, 
Pone  crucem  servo ,  Put  the  cross  upon  the  back  of  a 
slave.  And  yet  it  is  said  of  our  Lord  Jesus  that  he  not 
only  endured  the  cross,  but  despised  the  shame.  Heb. 
12  :  2.  Obedience  to  his  Father’s  will,  and  zeal  for  our 
salvation,  made  him  disregard  its  reproach. 

4.  The  death  of  the  cross  was  a  cursed  death.  Upon 

that  account  he  is  said  to  be  "  made  a  curse  for  us  j 

for  it  is  written,  Cursed  is  every  one  that  hangeth  on  a 

tree.”  Gal.  3  :  13.  However,  as  the  learned  Junius  has 

* 

well  observed,  this  curse  is  only  a  ceremonial  curse  ; 
for  otherwise  it  is  neither  in  itself,  nor  by  the  law  of 
nature,  or  by  the  civil  law,  more  execrable  than  any 
other  death.  And  the  main  reason  why  the  ceremonial 
law  affixed  the  curse  to  this,  rather  than  to  any  other 
death,  was  with  respect  to  the  death  Christ  was  to  die. 
And  therefore,  reader,  see  and  admire  the  providence 
of  God,  that  Christ  should  die  by  a  Roman,  and  not  a 
Jewish  law.  For  crucifying,  or  hanging  on  a  tree,  was 
a  Roman  punishment,  and  not  in  use  among  the  Jews. 
But  the  Scriptures  cannot  be  broken. 

5.  The  death  of  the  cross  was  a  very  slow  and  linger¬ 
ing  death.  They  died  leisurely,  which  still  increaseth 
and  aggravateth  the  misery  of  it.  If  a  man  must  die  a 
violent  death,  it  is  a  favor  to  be  despatched  :  as  they 
that  are  pressed  to  death  beg  for  more  weight.  On  the 
contrary,  to  hang  long  in  the  midst  of  tortures,  to  have 
death  coming  upon  us  with  a  slow  pace,  that  we  may 
feel  every  tread  of  it  as  it  approaches,  is  a  misery.  And 
surely  in  this  respect  it  was  worse  for  Christ  than  for 
any  other  that  was  ever  nailed  to  the  tree.  For  all  the 
while  he  hung  there  he  remained  full  of  life  and  acute 
sense.  His  life  departed  not  gradually,  but  was  whole  in 
him  to  the  last.  Other  men  die  gradually,  and,  towards 
their  end,  their  sense  of  pain  is  much  blunted  ;  they 


Ch.  26. 


DEATH  OF  THE  CROSS. 


317 


falter,  and  expire  by  degrees;  but  Christ  stood  under  the 
pains  of  death  in  his  full  strength.  His  life  was  whole  in 
him.  This  was  evident  by  the  mighty  outcry  he  made 
when  he  gave  up  the  ghost,  which  showed  him  to  be  full 
of  strength,  contrary  to  the  experience  of  men,  and  made 
the  centurion,  when  he  heard  it,  conclude,  "  Surely  this 
was  the  Son  of  God.”  Mark,  15  :  37,  39. 

6.  It  was  an  unalleviated  death.  Sometimes  they 
gave  to  malefactors,  amidst  their  torments,  vinegar  and 
myrrh,  to  blunt,  dull,  and  stupify  their  senses  :  and  if 
they  hung  long,  would  break  their  bones  to  despatch 
them  out  of  their  pains.  Christ  had  none  of  this  favor. 
Instead  of  vinegar  and  myrrh,  they  gave  him  vinegar 
and  gall  to  drink  to  aggravate  his  torments.  And  he  died 
before  they  came  to  break  his  legs.  For  the  Scrip¬ 
tures  must  be  fulfilled,  "Not  a  bone  of  him  shall 
be  broken.” 

This  was  the  kind  of  death  he  died.  Even  the  violent, 
painful,  shameful  death  of  the  cross.  An  ancient  punish¬ 
ment  both  among  the  Romans  and  Carthaginians.  But 
in  honor  of  Christ,  who  died  this  death,  Constantine  the 
Great  abrogated  it  by  law,  ordaining  that  none  should 
ever  be  crucified  any  more,  because  Christ  died 
that  death. 

II.  As  to  the  manner  of  the  execution ,  they  that  were 
condemned  to  the  death  of  the  cross  bore  their  cross 
upon  their  own  shoulders  to  the  place  of  execution. 
They  were  stripped  of  all  their  clothes,  and  then  were 
fastened  to  the  cross  with  nails. 

And  that  the  equity  of  the  proceedings  might  the 
better  appear  to  the  people,  the  cause  of  the  punishment 
was  written  in  capital  letters,  and  fixed  to  the  tree  over 
the  head  of  the  malefactor.  Of  this  I  shall  speak  dis¬ 
tinctly  in  the  next  discourse,  there  being  so  much  of 
providence  in  this  circumstance,  as  invites  us  to  spend 
more  than  a  few  transient  thoughts  upon  it. 


318 


THE  FOUNTAIN  OF  LIFE. 


Ch.  28. 


III.  Among  the  reasons  why  Christ  died  this,  rather 
than  any  other  kind  of  death,  three  are  obvious. 

1.  Because  Christ  must  bear  the  curse  in  his  death, 
and  a  curse  was  by  law  affixed  to  no  other  kind  of 
death,  as  it  was  to  this.  Christ  came  to  take  away  the 
curse  from  us  by  his  death;  and  so  must  be  made  a 
curse.  On  him  must  lie,  all  the  curses  of  the  moral  law 
which  were  due  to  us.  And  that  nothing  might  be  want¬ 
ing  to  make  it  a  full  curse,  the  very  death  he  died  must 
also  have  a  ceremonial  curse  upon  it. 

2.  Christ  died  this  death,  to  fulfil  the  types  and  pre¬ 
figurations  that  of  old  were  made  with  respect  to  it. 
All  the  sacrifices  were  lifted  up  from  the  earth,  upon 
the  altar.  But  especially  the  brazen  serpent  prefigured 
this  death,  "Moses  made  a  serpent  of  brass,  and  put  it 
upon  a  pole.”  Numb.  21:9.  And,  saith  Christ,  "  As 
Moses  lifted  up  the  serpent  in  the  wilderness,  so  must 
the  Son  of  man  be  lifted  up,”  John,  3  :  14,  that  so 
he  might  correspond  with  that  type  of  him  in  the 
wilderness. 

3.  He  died  this  death,  because  it  was  predicted  of 
him,  and  in  him  must  all  the  predictions,  as  well  as 
types,  be  fully  accomplished.  The  psalmist  spake,  in  the 
person  of  Christ,  of  this  death  plainly,  as  if  he  had  been 
writing  the  history  rather  than  a  prophecy  of  what  was 
done  :  "  For  dogs  have  compassed  me  about,  the  assem¬ 
bly  of  the  wicked  have  enclosed  me  :  they  pierced  my 
hands  and  feet  ;  I  may  tell  all  my  bones  ;  they  look  and 
stare  upon  me.”  Psalm  22  :  16,  17.  Which  has  a  mani¬ 
fest  reference  to  the  distension  of  all  his  members  upon 
the  tree,  as  on  a  rack.  So,  "  They  shall  look  upon  me 
whom  they  have  pierced.”  Zech.  12 :  10.  Yea,  our  Lord 
himself  foretold  the  death  he  should  die,  John,  3 :  14, 
saying  he  "  must  be  lifted  up,”  that  is,  hanged  between 
heaven  and  earth.  And  the  Scriptures  must  be  fulfilled. 

Inference  1. — Is  Christ  dead  1  and  did  he  die  the 


Oh.  26. 


DEATH  OF  THE  CROSS. 


319 


violent,  painful,  shameful,  cursed  death  of  the  cross  1 
Then  surely  there  is  forgiveness  with  God ,  and  plenteous 
redemption  for  the  greatest  of  sinners,  that  by  faith 
apply  the  blood  of  the  cross  to  their  poor  guilty  souls. 
So  speaks  the  apostle,  "  In  whom  we  have  redemption 
through  his  blood,  even  the  forgiveness  of  sins.”  Col 
I  :  14.  "  The  blood  of  Christ  cleanseth  us  from  all  sin.” 
1  John,  1:7.  Two  things  will  make  this  demonstrable 

That  there  is  a  sufficient  efficacy  in  the  blood  of  the 
cross  to  expiate  and  wash  away  the  greatest  sins,  is 
manifest,  for  it  is  precious  blood,  "  Ye  were  not  redeem¬ 
ed  with  corruptible  things,  as  silver  and  gold ;  but  with 
the  precious  blood  of  the  Son  of  God.”  1  Pet.  1  :  18. 
This  preciousness  of  the  blood  of  Christ  riseth  from  the 
union  it  hath  with  that  person,  who  is  "  over  all,  God 
blessed  for  ever.”  And  on  that  account  it  is  styled  the 
blood  of  God.  Acts,  20  : 28.  On  account  of  its  invalu¬ 
able  preciousness,  it  becomes  satisfying  and  reconciling 
blood  to  God.  So  the  apostle  speaks,  "And  (having 
made  peace  through  the  blood  of  his  cross)  by  him  to 
reconcile  all  things  to  himself ;  by  him,  I  say,  whether 
they  be  things  in  earth,  or  things  in  heaven.”  Col.  1  :  20. 
The  same  blood  which  is  redemption  to  them  that  dwell 
on  earth,  is  confirmation  to  them  that  dwell  in  heaven. 
Before  the  efficacy  of  this  blood,  guilt  vanishes,  and 
shrinks  away  as  the  shadow  before  the  glorious  sun. 
Every  drop  of  it  hath  a  voice,  and  speaks  to  the  soul 
trembling  under  its  guilt,  better  things  than  the  blood  of 
Abel.  Heb.  10  :  24.  It  sprinkles  us  from  all  evil,  that  is, 
from  an  unquiet  and  accusing  conscience.  Heb.  10  :  22. 
For  having  enough  in  it  to  satisfy  God,  it  must  have 
enough  in  it  to  satisfy  conscience. 

And  as  there  is  sufficient  efficacy  in  this  blood  to  ex¬ 
piate  the  greatest  guilt ;  so  it  is  manifest  that  the  virtue 
and  efficacy  of  it  is  intended  and  designed  by  God  for 
the  use  of  believing  sinners.  Such  blood  as  this  was 


320 


THE  FOUNTAIN  OF  LIFE. 


Ch.  26. 


shed,  without  doubt,  for  some  weighty  end ;  and  who 
they  are  for  whom  it  is  intended,  is  plain  enough  from 
Acts,  13  :  39,  "  And  by  him  all  that  believe  are  justified 
from  all  things,  from  which  they  could  not  be  justified 
by  the  law  of  Moses.” 

That  the  remission  of  the  sins  of  believers  was  the 
great  thing  designed  in  the  pouring  out  of  this  precious 
blood  of  Christ,  appears  from  all  the  sacrifices  that  pre¬ 
figured  it  to  the  ancient  church.  The  shedding  of  that 
typical  blood  spoke  a  design  of  pardon.  And  the  put-, 
ting  of  their  hands  upon  the  head  of  the  sacrifice  spoke 
the  way  and  method  of  believing,  by  which  that  blood 
was  then  applied  to  them,  and  is  still  applied  to  us  in  a 
more  excellent  way.  Had  no  pardon  been  intended,  no 
sacrifices  had  been  appointed. 

Moreover,  let  it  be  considered,  this  blood  of  the  cross 
is  the  blood  of  a  surety,  that  came  under  the  same  obli¬ 
gations  with  us,  and  in  our  name  or  stead  shed  it :  and 
so  of  course  frees  and  discharges  the  principal  offender, 
or  debtor.  Heb.  7  :  22.  Can  God  exact  satisfaction  from 
the  blood  and  death  of  his  own  Son,  the  Surety  of  be¬ 
lievers,  and  yet  still  demand  it  from  believers  1  It  can¬ 
not  be.  "  Who  (saith  the  apostle)  shall  lay  any  thing  to 
the  charge  of  God’s  elect  1  It  is  God  that  justifieth  : 
who  is  he  that  condenmeth  1  It  is  Christ  that  died.” 
Rom.  8  :  33,  34.  And  why  are  faith  and  repentance  pre¬ 
scribed  as  the  means  of  pardon  1  Why  doth  God  every 
where  in  his  word  call  upon  sinners  to  repent,  and  be¬ 
lieve  in  this  blood ;  encouraging  them  so  to  do,  by  so 
many  precious  promises  of  remission ;  and  declaring  the 
inevitable  and  eternal  ruin  of  all  impenitent  and  unbe¬ 
lieving  ones,  who  despise  and  reject  this  blood  1  What, 

I  say,  doth  all  this  speak,  but  the  possibility  of  a  pardon 
for  the  greatest  of  sinners ;  and  the  certainty  of  a  free, 
full,  and  final  pardon  for  all  believers  1  Oh  what  a  joy¬ 
ful  sound  is  this !  What  transporting  words  of  peace, 


Ch.  26. 


DEATH  OF  THE  CROSS. 


321 


pardon,  grace,  and  acceptance,  come  to  cur  ears  from 
the  blood  of  the  cross ! 

The  greatest  guilt  ever  contracted  upon  a  trembling 
conscience,  can  no  more  stand  before  the  efficacy  of 
the  blood  of  Christ,  than  the  sinner  himself  can  stand 
before  the  justice  of  the  Lord,  with  all  that  guilt  upon 
him. 

Reader,  the  word  assures  thee,  whatever  thou  hast 
been,  or  art,  that  sins  of  as  deep  a  dye  as  thine  have 
been  washed  away  in  this  blood.  "  I  was  a  blasphemer, 
a  persecutor,  injurious ;  but  I  obtained  mercy,”  saith 
Paul.  1  Tim.  1  :  13.  But  it  may  be  thou  wilt  object,  This 
was  a  rare  and  singular  instance,  and  it  is  a  great  ques¬ 
tion  whether  any  other  sinner  shall  find  such  grace  as 
he  did.  No  question  of  it  at  all,  if  you  believe  in  Christ 
as  he  did;  for  he  tells  us,  verse  16,  ”For  this  cause  I 
obtained  mercy,  that  in  me  first,  Jesus  Christ  might  show 
forth  all  long  suffering,  for  a  pattern  to  them  which 
should  hereafter  believe  on  him  to  life  everlasting.”  So 
that  upon  the  same  grounds  on  which  he  obtained  mercy, 
you  may  obtain  it  also.  Nothing  but  unbelief  and  im* 
penitency  of  heart  can  bar  tby  soul  from  the  blessings 
of  this  blood. 

2.  Did  Christ  die  the  cursed  death  of  the  cross  for 
believers  1  Then  though  there  be  much  of  pain,  there 
is  nothing  of  curse  in  the  death  of  the  saints.  It  still 
wears  its  dart,  by  which  it  strikes ;  but  hath  lost  its 
sting,  by  which  it  hurts  and  destroys.  Death  poured 
out  all  its  poison,  and  lost  its  sting  in  Christ,  when  he 
became  a  curse  for  us. 

But  what  speak  I  of  the  harmlessness  of  death  to  be¬ 
lievers  1  It  is  their  friend  and  benefactor.  As  there  is 
no  curse,  so  there  are  many  blessings  in  it.  "  Death  is 
yours.”  1  Cor.  3  :  22.  Yours  as  a  special  privilege  and 
favor.  Christ  hath  not  only  conquered  it,  but  is  more 
than  a  conqueror;  for  he  hath  made  it  beneficial,  and 

14* 


322 


THE  FOUNTAIN  OF  LIFE. 


Cll.  26. 


very  serviceable  to  the  saints.  When  Christ  was  nailed 
to  the  tree,  then  he  said,  as  it  were,  to  death,  which 
came  to  grapple  with  him  there,  "  0  death,  I  will  be 
thy  plagues ;  0  grave,  I  will  be  thy  destruction and 
so  he  was  ;  for  he  swallowed  up  death  in  victory,  spoil¬ 
ed  it  of  its  power.  So  that,  though  it  may  now  affright 
some  weak  believers,  yet  it  cannot  hurt  them  at  all. 

3.  If  Christ  died  the  cursed  death  of  the  cross  for  us, 
how  cheerfully  should  we  submit  to,  and  bear  any  cross 
for  Jesus  Christ !  He  had  his  cross,  and  we  have  ours  ; 
but  what  are  ours  compared  with  his  I  His  cross  was  a 
heavy  cross  indeed,  yet  how  patiently  and  meekly  did 
he  support  it !  "  He  endured  his  cross  we  cannot  en¬ 
dure  or  bear  ours,  though  they  be  not  to  be  named  with 
his.  Three  things  should  marvellously  strengthen  us  to 
bear  the  cross  of  Christ. 

We  shall  bear  it  but  a  little  way.  It  should  be  enough 
to  me,  says  one,  that  Christ  will  have  joy  and  sorrow 
sharers  in  the  life  of  the  saints ;  and  that  each  of  them 
should  have  a  share  of  our  days,  as  the  night  and  day 
are  kindly  partners  of  time,  and  take  it  up  between 
them.  But  if  sorrow  be  the  largest  sharer  of  our  days 
here,  I  know  joy’s  day  shall  dawn,  and  will  more  than 
recompense  all  our  sad  hours.  Let  my  Lord  Jesus 
(since  he  will  do  so)  weave  my  bit-and-span  length  of 
time  with  white  and  black ;  weal  and  wo.  Let  the 
rose  be  neighbor  with  the  thorn.  Sorrow  and  the  saints 
are  not  married  together  ;  or  suppose  it  was  so,  heaven 
shall  make  a  divorce.  Life  is  but  short,  and  therefore 
crosses  cannot  be  long.  Our  sufferings  are  but  for  a 
while.  1  Pet.  5 :  10.  They  are  but  the  sufferings  of  the 
"  present  time.”  Rom.  8  :  18. 

As  we  shall  carry  the  cross  of  Christ  but  a  little  way, 
so  also  Christ  himself  bears  the  most  of  it.  He  takes  the 
largest  share  himself.  "  The  reproaches  of  them  that 
leproached  thee,  are  fallen  upon  me.”  Psa.  64  :  9.  Nay 


Ch.  26. 


DEATH  OF  THE  CROSS. 


323 


to  speak  as  the  thing  is,  Christ  doth  not  only  bear  half, 
or  the  greater  part,  but  the  whole  of  our  cross  and  bur¬ 
den..  Yea,  he  bears  all,  and  more  than  all ;  for  he  bears 
us  and  our  burden  too,  or  else  we  should  quickly  sink 
and  faint  under  it. 

It  is  reviving  to  think  what  an  innumerable  multitude 
of  blessings  and  mercies  are  the  fruit  and  offspring  of  a 
sanctified  cross.  Since  that  tree  was  so  richly  watered 
with  the  blood  of  Christ,  what  store  of  choice  and  rich 
fruits  doth  it  bear  to  believers  ! 

"  I  know  (says  one)  no  man  hath  a  velvet  cross,  but 
the  cross  is  made  of  what  God  will  have  it ;  yet  I  dare 
not  say,  Oh  that  I  had  liberty  to  sell  Christ’s  cross,  lest 
therewith  also  I  should  sell  joy,  comfort,  sense  of  love, 
patience,  and  the  kind  visits  of  a  Bridegroom.  I  have 
but  small  experience  of  sufferings  for  Christ,  but  I  find 
a  young  heaven,  and  a  little  paradise  of  glorious  com¬ 
forts  and  soul-delighting  visits  of  Christ  in  suffering 
for  him  and  his  truth.  My  prison  is  my  palace,  my  sor¬ 
row  is  full  of  joy  ;  my  losses  are  rich  losses,  my  pain 
easy  pain,  my  heavy  days  are  holy  days  and  happy  days. 
I  may  tell  a  new  tale  of  Christ  to  my  friends.  Oh  what 
owe  I  to  the  file,  and  to  the  hammer,  and  to  the  furnace 
of  my  Lord  Jesus !  who  hath  now  let  me  see  how  good 
the  wheat  of  Christ  is,  that  goes  through  his  mill  and 
his  oven,  to  be  made  bread  for  his  own  table.  Grace 
tried  is  better  than  grace,  and  more  than  grace.  It  is 
glory  in  its  infancy.  Who  knows  the  truth  of  grace 
without  a  trial  1  And  how  soon  would  faith  freeze  with¬ 
out  a  cross  !  Bear  your  cross,  therefore,  with  joy.” 

4.  Did  Christ  die  the  death,  yea,  the  worst  of  deaths 
for  us  1  Then  it  follows  that  our  mercies  are  procured 
with  great  difficulty ;  and  that  which  is  sweet  to  us  in 
the  fruition,  was  costly  and  hard  to  Christ  in  the  acqui¬ 
sition.  "  In  whom  we  have  redemption  through  his 
blood.”  Col.  1  :  14.  Upon  which  a  late  writer  says, 


324 


THE  FOUNTAIN  OF  LIFE. 


Ch.  27. 


”  The  way  of  grace  is  here  to  be  considered  ;  life  comes 
through  death  $  God  comes  in  Christ  ;  and  Christ  comes 
in  blood :  the  choicest  mercies  come  through  the  great¬ 
est  miseries.  Oh!  how  should  this  raise  the  value  of 
our  mercies  !  What,  the  price  of  blood,  the  price  of 
precious  blood,  the  blood  of  the  cross!  Oh  what  an  es- 
teem  should  this  raise  ! 

"  Things  (as  the  same  ingenious  author  adds)  are 
prized  rather  as  they  come,  than  as  they  are.  Far 
fetched  and  dear  bought  make  the  price,  and  give  the 
worth  with  us  weak  creatures.  Upon  this  ground  the 
Scripture,  when  it  speaks  of  our  spiritual  riches,  tells 
the  great  price  it  cost  ;  as  knowing  if  any  thing  will 
take  with  us,  this  will,  '  To  him  that  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood.’  ”  Rev.  1  :  5. 

Bewafe  then  that  you  abuse  not  any  of  the  mercies 
that  Christ  procured  with  so  many  bitter  pangs  and 
throes.  And  let  all  this  endear  him  more  than  ever  to 
you,  and  make  you  say,  in  a  deep  sense  of  his  grace 
and  love,  Thanks  be  to  God  for  Jesus  Christ. 


CHAPTER  XXVII. 

THE  TITLE  AFFIXED  TO  THE  CROSS  OF  CHRIST. 


“  And  a  superscription  also  was  written  over  him  in  letters  of  Greek , 
and  Latin ,  and  Hebrew ,  This  is  the  King  of  the  Jews"  Luke, 
23  :  38. 

Before  I  pass  on  to  the  manner  of  Christ’s  death  I 
shall  consider  the  title  affixed  to  the  cross,  in  which  the 
wisdom  of  Providence  was  strikingly  displayed.  It  was 
the  manner  of  the  Romans,  that  the  equity  of  their  pro- 


Ch.  27. 


SUPERSCRIPTION  ON  THE  CROSS. 


325 


ceedings  might  the  more  clearly  appear  to  the  people; 
when  they  crucified  any  man,  to  publish  the  cause  of  his 
death  on  a  tablet  written  in  capital  letters,  and  placed 
over  the  head  of  the  victim.  And  that  there  might  be  at 
least  a  show  of  justice  in  Christ’s  death,  he  also  has  his 
title  or  superscription. 

This  writing  one  evangelist  calls  the  accusation,  curia, 
Matt.  27  :  37.  Another  calls  it  the  title,  mrxos,  John, 
19  :  19.  Another  the  inscription  or  superscription, 
t7ny£a<pn)  so  the  text.  And  another  the  superscription 
of  his  accusation,  i7nypa((,»  ms  aimas,  Mark,  15  :  26.  In 
short,  it  was  a  fair  legible  writing,  intended  to  express 
the  fact  or  crime  for  which  the  person  died. 

This  was  their  usual  manner,  though  sometimes  we 
find  it  was  published  by  the  voice  of  the  common  crier  ; 
as  in  the  case  of  Attalus  the  martyr,  who  was  led  about 
the  amphitheatre,  one  proclaiming  before  him,  This  is 
Attalus  the  Christian.  But  it  was  customary  to  express 
the  crime  on  a  written  tablet  as  the  text  expresses  it. 
Wherein  consider, 

1.  The  character  or  description  of  Christ  contained 
in  that  writing.  He  is  described  by  his  kingly  dignity, 
"  This  is  the  King  of  the  Jews  the  very  office  which 
but  a  little  before  they  had  reproached  and  derided, 
bowing  the  knee  to  him  in  mockery,  saying,  Hail,  King 
of  the  Jews.  The  providence  of  God  so  orders  it,  that 
by  the  same  he  shall  on  the  cross  be  vindicated  and  ho¬ 
nored:  This  is  the  King  of  the  Jews  :  or,  as  the  other 
evangelists  give  it  more  fully,  This  is  Jesus  of  Nazareth, 
the  King  of  the  Jews. 

2.  The  person  that  drew  his  character  or  title  was 
Pilate.  He  that  but  now  condemned  him  becomes  his 
herald,  to  proclaim  his  glory.  For  the  title  is  honorable. 
Surely  this  was  not  from  himself,  for  he  was  Christ’s 
enemy  ;  but  rather  than  Christ  should  want  a  tongue  to 
clear  him,  Divine  Providence  employs  an  enemy  to  do  it 


32$ 


THE  FOUNTAIN  OF  LIFE. 


Ch.  27. 


3.  The  time  when  this  honor  was  done  him  was  when 
he  was  at  the  lowest  ebb  of  his  glory ;  when  shame  and 
reproach  were  heaped  on  him.  When  all  the  disciples 
had  forsaken  him,  and  fled.  Not  one  left  to  proclaim  his 
innocency,  or  speak  a  word  in  his  vindication.  Then 
doth  the  providence  of  God  as  strangely,  as  powerfully, 
overrule  the  heart  and  pen  of  Pilate  to  draw  this  title 
and  affix  it  to  his  cross.  Surely  we  must  look  higher 
than  Pilate  in  this  thing,  and  see  how  Providence 
serves  itself  by  the  hands  of  Christ’s  adversaries.  Hence 
The  dignity  of  Christ  was  openly  proclaimed  and  de¬ 
fended  by  an  enemy  ;  and  that  in  the  time  of  his  great 
est  reproaches  and  sufferings. 

To  unfold  this  mystery  of  Providence,  that  you  may 
not  stand  idly  gazing  upon  Christ’s  title,  as  many  then 
did ;  we  will  consider  the  nature  of  this  title,  and  how 
the  providence  of  God  was  displayed  in  it. 

I.  The  nature  of  Christ’s  title  or  inscription. 

1.  It  was  an  extraordinary  title,  varying  from  all  ex¬ 
amples  of  that  kind,  and  directly  crossing  the  main  de¬ 
sign  and  end  of  their  own  custom.  For,  as  I  hinted  be¬ 
fore,  the  end  of  it  was  to  clear  the  equity  of  their  pro¬ 
ceedings,  and  show  the  people  how  justly  they  suffered 
the  punishments  inflicted  on  them  for  such  crimes.  But 
lo,  here  is  a  title  expressing  no  crime  at  all,  and  so  vin¬ 
dicating  Christ’s  innocency.  This  some  of  them  per¬ 
ceived,  and  desired  Pilate  to  change  it.  Write  not, 
This  is,  but,  This  is  he  that  said,  I  am  the  King  of  the 
Jews.  In  that,  as  they  conceived,  lay  his  crime.  Oh 
how  strange  and  wonderful  was  this  !  But  what  shall  we 
say  %  It  was  a  day  of  wonders  and  extraordinary  things. 
As  there  was  never  such  a  person  crucified  before,  so 
there  was  never  before  such  a  title  affixed  to  the  cross. 

2.  It  was  a  public  title,  both  written  and  published 
with  the  greatest  advantage  of  being  known  far  and 
near  among  all  people  "  for  it  was  written  in  three  lan- 


Ch.  27. 


SUPERSCRIPTION  ON  THE  CROSS. 


327 


guages,  and  those  most  known  in  the  world  at  that  time.” 
The  Greek  tongue  was  then  known  in  most  parts  of  the 
world.  The  Hebrew  was  the  Jews’  native  language. 
And  the  Latin  the  language  of  the  Romans.  So  that  it 
being  written  in  Hebrew,  Greek,  and  Latin,  it  was 
easy  to  be  understood  both  by  Jews  and  Gentiles. 

Thus  the  providence  of  God  designed  to  make  it  no¬ 
torious  and  evident  to  all  the  world  ;  for  so  all  things 
intended  for  public  view  and  knowledge  were  written. 
Josephus  tells  us  of  certain  pillars,  on  which  was  en¬ 
graven  in  letters  of  Greek  and  Latin,  "  It  is  a  wicked¬ 
ness  for  strangers  to  enter  into  the  holy  place.”  So  the 
soldiers  of  Gordian,  the  third  emperor,  when  he  was* 
slain  upon  the  borders  of  Persia,  raised  a  monument  for 
him,  and  engraved  his  memorial  upon  it,  in  Greek, 
Latin,  Persic,  Judaic,  and  Egyptian  letters,  that  all  peo¬ 
ple  might  read  the  same.  And  as  it  was  written  in  three 
learned  languages,  so  it  was  exposed  to  view  in  a  pub¬ 
lic  place,  and  at  a  time  when  multitudes  of  strangers, 
as  well  as  Jews,  were  at  Jerusalem,  the  time  of  the 
passover ;  so  that  all  things  concurred  to  spread  and 
divulge  the  innocency  of  Christ,  vindicated  in  this  title. 

3.  It  was  an  honorable  title.  Such  was  the  nature  of 
it,  says  Bucer,  that  in  the  midst  of  death  Christ  began 
to  triumph  by  it. 

4.  It  was  a  vindicating  title  ;  it  cleared  up  the  honor, 
dignity,  and  innocency  of  Christ,  against  all  the  false 
imputations,  calumnies,  and  blasphemies  which  were 
cast  upon  him  by  the  wicked  tongues,  both  of  Jews  and 
Gentiles.  They  had  called  him  a  deceiver,  a  blasphe¬ 
mer,  because  he  made  himself  the  Son  of  God.  But  now 
in  this  they  acknowledge  him  to  be  the  King  of  Israel. 

5.  Moreover  it  was  a  predicting  and  presaging  title. 
Evidently  foreshowing  the  propagation  of  Christ’s  king¬ 
dom,  and  the  spread  of  his  name  and  glory  among  all 
kindreds,  nations,  tongues,  and  languages.  As  Christ 


328 


THE  FOUNTAIN  OF  LIFE. 


Ch.  27. 


hath  right  to  enter  into  all  the  kingdoms  of  the  earth  by 
his  Gospel,  and  set  np  his  throne  in  every  nation  ;  so  it 
was  presaged  by  this  title  that  he  should  do,  and  that 
Hebrews,  Greeks,  and  Latins  should  be  called  to  the 
knowledge  of  him.  Nor  is  it  a  wonder  that  this  should 
be  predicted  by  wicked  Pilate,  when  Caiaphas  himself, 
a  man  every  way  as  wicked  as  he,  had  prophesied  to  the 
same  purpose  ;  for  "  being  high  priest  that  year,  he  pro¬ 
phesied  that  Jesus  should  die  for  that  nation  ;  and  not 
for  that  nation  only,  but  that  also  he  should  gather  toge¬ 
ther  in  one  the  children  of  God  that  were  scattered 
abroad.”  John,  11  :  51,  52.  Yea,  many  have  prophesied 
in  Christ’s  name,  who,  for  all  that,  shall  never  be  owned 
by  him.  Matt.  7  :  22. 

6.  And  lastly,  It  was  an  immutable  title.  The  Jews 
endeavored,  but  could  not  persuade  Pilate  to  alter  it. 
To  all  their  importunities  he  returns  this  resolute  an¬ 
swer,  ”  What  I  have  written,  I  have  written as  if  he 
had  said,  Urge  me  no  more,  I  have  written  his  title,  I 
cannot,  I  will  not  alter  a  letter, thereof.  Surely  the  con¬ 
stancy  of  Pilate  at  this  time  can  be  attributed  to  nothing 
but  special  Divine  Providence.  Most  wonderful !  that 
he,  who  before  was  inconstant  as  a  reed  shaken  by  the 
wind,  should  now  be  fixed  as  a  pillar  of  brass.  And  yet 
more  wonderful,  that  he  should  write  that  very  particu¬ 
lar  in  the  title  of  Christ,  This  is  the  King  of  the  Jews, 
which  so  alarmed  him  but  a  little  before,  and  was  the 
consideration  that  moved  him  to  give  sentence.  What 
was  now  become  of  the  fear  of  Cesar  'l  that  Pilate  dares 
to  be  Christ’s  herald,  and  publicly  to  proclaim  him,  The 
King  of  the  Jews. 

II.  In  all  this,  Divine  Providence  acted  gloriously  and 
wonderfully , 

1.  In  overruling  the  heart  and  hand  of  Pilate  contrary 
to  his  own  inclination.  I  doubt  not  but  Pilate  himself 
was  far  enough  from  intending  what  the  wisdom  of 


Ch  27.  SUPERSCRIPTION  ON  THE  CROSS-  329 

Providence  designed  in  this  matter.  He  was  a  wicked 
man,  and  had  no  love  to  Christ.  He  had  given  sentence 
of  death  against  him  j  yet  this  is  he  that  proclaimed 
him  to  be  Jesus,  King  of  the  Jews.  His  pen  was  so  over¬ 
ruled,  that  he  did  not  write  what  was  in  his  own  heart, 
but  quite  the  contrary  ;  even  a  fair  and  public  testimony 
to  the  kingly  office  of  the  Son  of  God,  This  is  the  King 
of  the  Jews. 

2.  In  applying  a  present ,  proper ,  public  remedy  to  the 
reproaches  and  blasphemies  Christ  then  received. 

3.  In  keeping  so  timorous  a  person,  a  man  of  so  base 
a  spirit,  that  would  do  any  thing  to  please  the  people, 
from  receding  or  giving  ground  in  the  least  to  theix 
importunities. 

4.  In  casting  the  ignominy  of  the  death  of  Christ 
upon  those  very  men  who  ought  to  bear  it.  For  it  is  a? 
if  Pilate  had  said,  You  have  moved  me  to  crucify  yous 
King,  I  have  crucified  him,  and  now  let  the  ignominy  of 
his  death  rest  upon  your  heads,  who  have  extorted  this 
from  me.  He  is  righteous,  the  crime  is  not  his  but  yours. 

5.  In  fixing  this  title  to  the  cross  of  Christ,  amid  such 
a  confluence  of  people  ;  so  that  it  could  never  have  been 
more  advantageously  published.  How  wonderful  are  the 
works  of  God!  "His  ways  are  in  the  sea,  his  paths  in 
the  great  deeps ;  his  footsteps  are  not  known.”  His 
providence  hath  a  prospect  beyond  the  understanding 
of  all  creatures. 

Inference  1. — The  providence  of  our  God  can,  and 
often  does  overrule  the  counsels  and  actions  of  the  worst 
of  men  for  his  own  glory.  It  can  serve  itself  by  them 
that  oppose  it,  and  bring  about  the  glory  and  honor  of 
Christ  by  those  very  men  and  means  which  are  design¬ 
ed  to  lay  it  in  the  dust.  "  Surely  the  wrath  of  man  shall 
praise  thee.”  Psalm  76  :  10.  The  Jews  thought,  when 
they  crowned  Christ  with  thorns,  bowed  the  knee  and 
mocked  him,  led  him  to  Golgotha  and  crucified  him ; 


330 


THE  FOUNTAIN  OF  LIFE. 


Ch.  27. 


that  now  they  had  utterly  despoiled  him  of  all  his  kingly 
dignities ;  and  yet  even  there  he  is  proclaimed  a  King. 
Thus  the  dispersion  of  the  Jews,  upon  the  death  of  Ste¬ 
phen,  spread  the  Gospel  far  and  near,  "  For  they  went 
every  where  preaching  the  word.”  Acts,  8  : 4.  Thus 
Paul’s  bonds  for  the  Gospel  fell  out  to  the  furtherance 
of  the  Gospel.  Phil.  1  :  12.  Oh  the  depth  of  Divine  wis¬ 
dom  !  to  propagate  and  establish  the  interest  of  Jesus 
Christ  by  those  very  means  that  seem  to  import  its  de¬ 
struction  !  How  great  a  support  should  this  be  to 
the  faith  of  God’s  people,  when  all  things  seem  to 
oppose  their  hopes  and  happiness!  "Let  Israel  there¬ 
fore  hope  in  the  Lord,  for  with  the  Lord  there  is 
mercy,  and  with  him  is  plenteous  redemption.”  Psalm 
130  :  7.  He  is  never  at  a  loss  for  means  to  promote  his 
own  ends. 

2.  The  greatest  services  performed  for  Christ  unde - 
signedly ,  shall  never  be  accepted  nor  rewarded  of  God 
Pilate  did  that  for  Christ  that  not  one  of  his  own  disci¬ 
ples  at  that  time  durst  do  ;  and  yet  this  service  was  not 
accepted  of  God,  because  he  did  it  not  designedly  for 
his  glory,  but  from  the  mere  overruling  of  Providence. 
"  If  there  be  first  a  willing  mind,  it  is  accepted  accord¬ 
ing  to  that  a  man  hath,  saith  the  apostle.”  2  Cor.  8  :  12. 
The  eye  of  God  is  first  and  mainly  upon  the  will )  if 
that  be  sincere  and  right  for  God,  small  things  will  be 
accepted ;  and  if  not,  the  greatest  shall  be  abhorred. 
So  1  Cor.  9 :  17.  "If  .1  do  this  thing  (that  is,  preach  the 
Gospel)  willingly,  I  have  a  reward ;  but  if  against  my 
will,  a  dispensation  is  committed  to  me that  is,  if  I, 
upon  pure  principles  of  faith  and  love,  from  my  heart, 
designing  the  glory  of  God,  and  delighting  to  promote 
it  by  my  ministry,  cheerfully  and  willingly  apply  myself 
to  the  preaching  of  the  Gospel,  I  shall  have  acceptance 
and  reward  with  God ;  but  if  my  work  be  a  burden  to 
me,  and  the  service  of  God  esteemed  as  a  bondage, 


Ch.  27.  SUPERSCRIPTION  ON  THE  CROSS.  33l 

Providence  may  use  me  for  the  dispensing  of  the  Gospel 
to  others,  but  I  myself  shall  lose  both  reward  and  com¬ 
fort.  As  it  doth  not  excuse  sin,  that  God  can  bring  glory 
to  himself  out  of  it ;  so  neither  doth  it  justify  an  action, 
that  God  overrules  it  to  his  praise.  Paul  knew  that  even 
the  strife  and  envy  in  which  some  preached  Christ, 
should  turn  to  his  salvation  ;  Phil.  1  :  19  ;  and  yet  he 
was  not  at  all  beholden  to  them  for  promoting  his  sal¬ 
vation  that  way.  So  Pilate  here  promotes  the  honor  of 
Jesus  Christ,  to  whom  he  had  no  love,  and  whose  glory 
he  did  not  at  all  design ;  and  therefore  hath  neither  ac¬ 
ceptance  nor  reward  with  God.  Oh  then,  whatever  you 
do  for  Christ,  do  it  heartily,  designedly,  for  his  glory  ; 
of  a  ready  and  willing  mind  ;  with  pure  and  sincere  aims, 
for  this  is  acceptable  with  him. 

3.  Would  not  Pilate  recede  from  what  he  had  written 
on  Christ’s  behalf  1  How  shameful  is  it  for  Christians  to 
retract  what  they  have  said  or  done  for  Christ.  Did  Pi¬ 
late  say,  " What  I  have  written,  I  have  written!”  and 
shall  not  we  say,  What  we  have  believed,  we  have  be¬ 
lieved  )  and  what  we  have  professed,  we  have  professed  1 
What  we  have  engaged  to  Christ,  we  have  engaged.  As 
God’s  election,  so  your  profession  must  be  irrevocable. 
Oh  let  him  that  is  holy  be  holy  still.  The  counsel  given 
by  a  reverend  divine  in  this  case,  is  both  safe  and  good. 
"  Be  sure  you  stand  on  good  ground,  and  then  resolve 
to  stand  your  ground  against  all  the  world.  Follow 
God,  and  fear  not  men.  Art  thou  godly!  repent  not, 
whatsoever  thy  religion  cost  thee.  Let  sinners  repent, 
and  let  saints  repent  of  their  faults,  but  not  of  their 
faith  ;  of  their  iniquities,  but  not  of  their  righteousness. 
Repent  not  of  your  righteousness,  lest  you  afterward 
repent  of  your  repentance.  Repent  not  of  your  zeal, 
or  your  forwardness,  or  activity  in  the  holy  ways  of 
the  Lord.  Wish  not  yourselves  a  step  further  back,  or 
a  cubit  lower  in  your  stature  in  the  grace  of  God.  Wish 


332 


THE  FOUNTAIN  OF  LIFE. 


Ch.  27 


not  any  thing  undone,  concerning  which  God  will  say, 
Well  done.” 

In  Galen’s  time  it  was  a  proverbial  expression,  when 
any  one  would  show  the  impossibility  of  a  thing,  You 
may  as  soon  turn  a  Christian  from  Christ  as  do  it.  A  true 
heart-choice  of  Christ  is  without  reserves,  and  what  is 
without  reserves  will  he  without  repentance.  There 
is  an  obstinacy  of  spirit  which  is  our  sin.  But  this  is 
our  glory.  In  the  matters  of  God,  saith  Luther,  I  as¬ 
sume  this  title,  Cedo  nulli,  "I  yield  to  none.” 

4.  Remember  when  your  hearts  begin  to  startle  at 
the  sufferings  and  reproaches  of  Christ,  there  is  an  honor¬ 
able  title  affixed  to  his  cross.  And  as  it  was  upon  his, 
so  it  will  be  upon  your  cross  also,  if  ye  suffer  for  Christ. 
Moses  saw  it,  which  made  him  esteem  the  very  re¬ 
proaches  of  Christ  above  all  the  treasures  of  Egypt. 
Heb.  11  :  26.  How  did  the  martyrs  glory  in  their  suf¬ 
ferings  for  Christ !  calling  their  chains  of  iron,  chains 
of  gold  j  and  their  manacles,  bracelets. 

It  is  related  of  Ludovicus  Marsacus,  a  knight  of 
France,  that  when  he,  with  other  Christians  of  an  infe¬ 
rior  rank,  were  condemned  to  die  for  religion,  and  the 
gaoler  had  bound  them  Avitli  chains,  but  did  not  bind 
him,  being  a  more  honorable  person  than  the  rest ;  he 
was  displeased  with  the  omission,  and  said,  "Why  do 
not  you  honor  me  also  with  a  chain  for  Christ,  and  cre¬ 
ate  me  a  knight  of  that  illustrious  order  1” 

"To  you  (saith  the  apostle)  it  is  given  in  the  behalf 
of  Christ,  not  only  to  believe,  but  also  to  suffer  for  his 
sake.”  Phil.  1  :  29.  There  is  a  twofold  honor  attending 
the  cross  of  Christ ;  one  in  the  very  sufferings  them¬ 
selves  5  another,  as  the  reward  and  fruit  of  them.  To 
suffer  for  Christ  is  a  great  honor.  Yea,  an  honor  pe¬ 
culiar  to  the  saints.  The  angels  glorify  Christ  by  their 
active,  but  not  by  their  passive  obedience.  This  is  re¬ 
served  as  a  special  honor  for  saints.” 


Oh.  27. 


SUPERSCRIPTION  ON  THE  CROSS. 


833 


And  as  there  is  honor  in  being  called  to  suffer  on 
Christ’s  account ;  so  Christ  will  confer  special  honor 
upon  his  suffering  saints,  in  the  day  of  their  reward ; 
"He  that  confesseth  me  before  men,  him  will  I  also  con¬ 
fess  before  my  Father  which  is  in  heaven.”  Matt.  10  :  32. 
O  sirs,  one  of  these  days  the  Lord  will  come  in  the 
clouds  of  heaven,  with  a  shout,  accompanied  with  my¬ 
riads  of  angels  and  ten  thousands  of  his  saints,  those 
glittering  courtiers  of  heaven.  The  heavens  and  earth 
shall  flame  and  melt  before  him ;  and  it  shall  be  very 
tempestuous  round  about  him ;  the  graves  shall  open, 
the  sea  and  earth  shall  yield  up  their  dead.  You  shall 
see  him  ascending  the  awful  throne  of  judgment,  and 
all  flesh  gathered  before  his  face  ;  even  multitudes,  mul¬ 
titudes  that  no  man  can  number.  And  then  to  be  brought 
forth  by  Christ  before  that  great  assembly,  and  there  to 
have  an  honorable  mention  and  remembrance  made  of 
your  labors  and  sufferings,  your  pains,  patience,  and 
self-denial,  of  all  your  sufferings  and  losses  for  Christ ; 
and  to  hear  from  his  mouth,  "  Well  done,  good  and  faith¬ 
ful  servant:”  Oh  what  honor  is  this!  Yet  this  shall  be 
done  to  the  man  that  now  chooses  sufferings  for  Christ, 
rather  than  sin ;  that  esteems  his  reproach  greater  riches 
than  the  treasures  of  Egypt. 

It  is  an  honor  the  angels  have  not.  I  make  no  doubt 

but  they  would  be  glad  (had  they  bodies  of  flesh  as  we 

have)  to  lay  their  necks  on  the  block  for  Christ.  But 

this  is  the  saint’s  peculiar  privilege.  The  apostles  went 

away  from  the  council  rejoicing  that  they  were  honored 

to  be  dishonored  for  Christ ;  or,  as  we  translate  it, 

"  counted  worthy  to  suffer  shame  for  him.”  Acts,  5  :  41. 

Surely,  if  there  be  any  "  marks  of  honor,”  they  are 

such  as  we  receive  for  Christ’s  sake.  If  there  be  anv 
*  ....  " 
shame  that  hath  glory  in  it,  it  is  the  reproach  of  Christ, 

and  the  shame  you  suffer  for  his  name. 

5.  Did  Pilate  so  assert  and  defend  the  honor  of  Christ  ? 


334 


THE  FOUNTAIN  OF  LIFE. 


Ch.  27, 


What  doubt  can  there  be  of  the  success  of  Christ’s  in¬ 
terest  and  the  prosperity  of  his  cause ,  when  the  very 
enemies  thereof  are  made  to  serve  it  I  Those  people 
can  never  be  ruined  who  thrive  by  their  losses ;  con¬ 
quer  by  being  conquered  ;  multiply  by  being  diminished  : 
whose  worst  enemies  are  made  to  do  that  for  them 
which  friends  cannot  or  dare  not  do.  See  you  a  heathen 
Pilate  proclaiming  the  honor  and  innocency  of  Christ ; 
God  will  not  want  instruments  by  whom  to  honor  Christ. 
If  others  cannot,  his  very  enemies  shall. 

6.  Did  Pilate  vindicate  Christ  in  drawing  up  such  a 
title  to  be  affixed  to  his  cross  1  Then  God  will,  sooner 
or  later,  vindicate  the  innocency  and  integrity  of  his 
people ,  who  commit  their  cause  to  him.  Christ’s  name 
was  clouded  with  many  reproaches ;  wounded  by  the 
blasphemous  tongues  of  his  malicious  enemies.  He 
committed  himself  to  Him  that  judgeth  righteously. 
1  Pet.  2  :  23;  and  see  how  soon  God  vindicates  him. 
That  is  sweet  and  seasonable  counsel  for  us,  when  our 
names  are  clouded  with  unjust  censures,  "  Commit  thy 
way  unto  the  Lord ;  trust  also  in  him,  and  he  shall 
bring  it  to  pass.  He  shall  bring  forth  thy  righteous¬ 
ness  as  the  light,  and  thy  judgment  as  the  noon  day.” 
Psalm  37  :  5,  6.  Joseph  was  accused  of  incontinency ; 
David,  of  treason;  Daniel,  of  disobedience;  Elijah,  of 
troubling  Israel;  Jeremiah,  of  revolting;  Amos,  of 
"preaching  against  the  king ;  the  apostles,  of  sedition 
and  rebellion.  But  how  did  all  these  honorable  names 
emerge  from  their  reproaches,  as  the  sun  from  a  cloud ! 
God  vindicated  their  honor  even  in  this  world.  "  Slan¬ 
ders  (saith  one)  are  but  as  soap,  which  though  it  soils 
for  the  present,  makes  the  garment  more  clean  and 
shining.”  Scorn  and  reproach  is  but  a  little  cloud,  that 
is  soon  blown  over.  But  suppose  ye  are  not  vindicated 
in  this  world,  but  die  with  a  cloud  upon  your  names; 
be  sure  God  will  clear  it  up,  and  that  to  purpose  in  the 


Ch.  27. 


SUPERSCRIPTION  ON  THE  CROSS. 


335 


great  day.  Then  shall  the  righteous  (even  in  this  re¬ 
spect)  shine  forth  as  the  sun  in  the  kingdom  of  their 
Father. 

Be  patient,  therefore,  my  brethren,  unto  the  coming 
of  the  Lord.  "  The  Lord  cometh  with  ten  thousand  of 
his  saints,  to  execute  judgment  upon  all,  and  to  con¬ 
vince  all  that  are  ungodly  of  all  their  ungodly  deeds 
which  they  have  ungodly  committed,  and  of  all  their 
hard  speeches  which  ungodly  sinners  have  spoken 
against  him.”  Jude,  14,  15.  Then  shall  they  retract 
their  censures,  and  alter  their  opinions  of  the  saints.  If 
Christ  will  be  our  advocate,  we  need  not  fear  who  are 
our  accusers.  If  your  name,  for  his  sake,  he  cast  out  as 
evil,  Christ  will  deliver  it  you  again  in  that  day  whiter 
than  snow. 

7.  Did  Pilate  give  this  title  to  cast  the  reproach  of  his 
death  upon  the  Jews  and  clear  himself  1  How  natural 
is  it  to  men  to  transfer  the  fault  of  their  own  actions 
from  themselves  to  others  !  For  when  he  writes,  This 
is  the  King  of  the  Jews,  he  wholly  charges  them  with 
the  crime  of  crucifying  their  King  :  and  it  is  as  if  he  had 
said,  Hereafter  let  the  blame  and  fault  of  this  action  lie 
wholly  upon  your  heads,  who  have  brought  the  guilt  of 
his  blood  upon  yourselves  and  your  children.  I  am  clear  ; 
you  have  extorted  it  from  me.  Oh  where  shall  we  find 
the  ingenuous  spirit,  to  take  home  to  itself  the  shame 
of  its  own  actions,  and  charge  itself  freely  with  its  own 
guilt  1  It  is  the  character  of  renewed,  gracious  hearts, 
to  remember,  confess,  and  freely  bewail  their  own  evils, 
to  the  glory  of  God. 


336 


THE  FOUNTAIN  OF  LIFE. 


Ch.28 


CHAPTER  XXVIII. 

THE  SOLITARINESS  OF  CHRIST’S  DEATH. 

K  Awake,  O  sivord ,  against  my  shepherd ,  and  against  the  man  that 
my  fellow,  saith  the  Lord  of  hosts:  smite  the  shepherd ,  and  the 
sheep  shall  be  scattered :  and  I  will  turn  mine  hand  upon  the  little 
ones.”  Zech.  13  :  7. 

Having  noticed  the  kind  of  death  Christ  died,  and  the 
vindication  of  his  innocency  by  the  honorable  title  pro¬ 
videntially  affixed  to  his  cross,  we  are  now  to  consider 
the  manner  in  which  he  endured  the  cross  ;  and  that  was 
solitarily,  meekly,  and  instructively. 

His  solitude  in  suffering  is  plainly  expressed  in  the 
scripture  now  before  us.  It  cannot  be  doubted  but  the 
prophet  in  this  place  speaks  of  Christ,  if  you  consider 
Matt.  26  :  31,  where  you  find  these  words  applied  to 
Christ  by  himself :  "  Then  said  Jesus  unto  them,  All  ye 
shall  be  offended  because  of  me  this  night,  for  it  is  Writ- 
ten,  I  will  smite  the  shepherd,  and  the  sheep  shall  be 
scattered.”  Besides,  the  title  God  here  gives  him,  "  The 
man  that  is  my  fellow,”  is  too  great  for  any  creature  in 
heaven  or  earth  besides  Christ.  In  these  words  we  have, 

1.  The  commission  given  to  the  sword  by  the  Lord 
of  hosts,  "  Awake,  O  sword,  and  smite,  saith  the  Lord  of 
hosts.”  The  Lord  of  hosts,  at  whose  command  all  crea¬ 
tures  exist,  who,  with  a  word  of  his  mouth,  can  com¬ 
mand  what  weapons  and  instruments  of  death  he  please, 
calls  here  for  the  sword  ;  not  the  rod,  gently  to  chasten, 
but  the  sword,  to  destroy.  The  strokes  and  thrusts  of  the 
sword  are  mortal ;  and  he  bids  it  "  to  awake  and  smite.” 
It  is  as  if  the  Lord  had  said,  Come  forth  out  of  thy 
scabbard,  O  sword  of  justice  ;  thou  hast  been  hid  there 
a  long  time,  now  awake  and  glitter,  thou  shalt  drink 
royal  blood,  such  as  thou  never  before  didst  shed. 


Ch.  28. 


SOLITARINESS  OF  CHRIST’S  DEATH. 


337 


2.  The  person  against  whom  it  is  commissioned, 
“My  shepherd,  and  the  man  that  is  my  fellow.”  This 
shepherd  can  be  no  other  than  Christ,  who  is  often  in 
Scripture  styled  "a  Shepherd,  yea,  the  chief  Shepherd, 
the  Prince  of  pastors.”  Who  redeemed,  feeds,  guides, 
and  preserves  the  flock  of  God’s  elect.  1  Pet.  5:4; 
John,  10  :  11.  This  is  he  whom  he  also  styles  the  man 
his  fellow:  his  other  self.  You  have  the  sense  of  it  in 
Phil.  2  :  6.  He  was  in  the  form  of  God,  and  thought  it 
not  robbery  to  be  equal  with  God.  Against  Christ  his 
fellow,  the  delight  of  his  soul,  the  sword  here  receives 
its  commission. 

3.  You  have  here  the  consequence  of  this  deadly 
stroke  upon  the  Shepherd  :  the  scattering  of  the  sheep. 
By  the  sheep  understand  that  little  flock,  the  disciples, 
which  followed  this  Shepherd  till  he  was  smitten,  that 
is,  apprehended  by  his  enemies,  and  they  were  scat¬ 
tered  ;  they  all  forsook  him  and  fled.  Thus  Christ  was 
left  alone,  amidst  his  enemies.  Not  one  dare  make  a 
stand  for  him,  or  own  him  in  that  hour  of  his  danger. 

4.  Here  is  a  gracious  mitigation  of  this  sad  disper¬ 
sion,  ”  I  will  turn  mine  hand  upon  the  little  ones.”  By 
little  ones  he  means  the  same  that  before  he  called 
sheep  ;  but  the  expression  is  designedly  varied,  to  show 
their  feebleness  and  weakness,  which  appeared  in  their 
relapse  from  Christ.  And  by  turning  his  hand  upon 
them,  understand  God’s  gracious  restoration,  and  gath¬ 
ering  of  them  again  after  their  sad  dispersion,  so  that 
they  shall  not  be  lost,  though  scattered  for  the  present. 
For  after  the  Lord  was  risen,  he  went  before  them  into 
Galilee,  as  he  promised,  Matt.  28  :  10  ;  and  gathered 
them  again  by  a  gracious  hand,  so  that  not  one  of  them 
was  lost  but  the  son  of  perdition.  Hence  I  observe  that 
Christ's  dearest  friends  forsook  and  left  him  alone ,  in  the 

time  of  his  greatest  distress  and  danger. 

And  here  let  us  inquire  who  were  the  sheep  that 

Fountain. 


338 


THE  FOUNTAIN  OF  LIFE. 


Ch.  28. 


were  scattered  from  their  Shepherd,  and  left  him  alone  \ 
what  was  their  sin  in  so  doing ;  and  what  the  causes, 
and  the  issue  of  it  1 

I.  Who  were  the  sheep  thus  dispersed  and  scattered 
from  their  Shepherd  when  he  was  smitten  1  It  is  evi¬ 
dent  they  were  those  precious  ones  that  he  had  gather¬ 
ed  to  himself,  who  had  long  followed  him,  and  dearly 
loved  him,  and  whom  he  loved.  They  were  persons 
that  had  left  all  and  followed  him,  and,  till  that  time, 
faithfully  continued  with  him  in  his  temptations,  Luke, 
22:28;  and  were  all  resolved  so  to  do,  though  they 
should  die  with  him.  Matt.  26  :  35. 

II.  But  did  they  indeed  adhere  faithfully  to  him  I  No, 
they  all  forsook  him  and  fled.  These  sheep  were  scat¬ 
tered.  This  was  not  indeed  a  total  and  final  apostasy, 
yet  it  was  a  very  sinful  and  sad  relapse.  For, 

1.  It  was  against  the  very  articles  of  agreement  which 
they  had  sealed  to  Christ  at  their  first  admission  into 
his  service  ;  he  had  told  them,  in  the  beginning,  what 
they  must  resolve  upon  ;  "  If  any  man  come  to  me,  and 
hate  not  his  father,  and  mother,  and  wife,  and  children, 
and  brethren,  and  sisters,  yea,  and  his  own  life  also,  he 
cannot  be  my  disciple.  And  whosoever  doth  not  bear 
his  cross  and  come  after  me,  cannot  be  my  disciple.” 
Luke,  14 : 26,  27.  Accordingly  they  submitted  to  these 
terms,  and  told  him  they  had  left  all  and  followed  him. 
Mark,  10  : 28.  Against  this  engagement  made  to  Christ, 
they  now  sin. 

2.  It  was  against  the  very  principles  of  grace  im¬ 
planted  by  Christ  in  their  hearts.  They  were  sanctified 
persons,  in  whom  dwelt  the  love  and  fear  of  God.  By 
these  they  were  strongly  inclined  to  adhere  to  Christ  in 
the  time  of  his  sufferings,  as  appears  by  the  honest  re¬ 
solves  they  had  made.  Grace  strongly  inclined  them  to 
duty  ;  their  corruptions  swayed  them  the  contrary  way. 
Grace  bade  them  stand  ;  corruption  bade  them  fly.  Grace 


Ch.  28. 


SOLITARINESS  OF  CHRISTAS  DEATH. 


3  3D 


told  them  it  was  their  duty  to  share  in  the  sufferings  as 
well  as  the  glory  of  Christ.  Corruption  represented 
these  sufferings  as  intolerable,  and  bade  them  shift  for 
themselves  whilst  they  might.  So  that  they  sinned 
against  light  and  the  loving  constraints  thereof.  I  grant 
it  was  a  sudden,  surprising  temptation,  yet  it  cannot  be 
imagined  that  for  so  long  a  time  they  were  without  any 
debate  or  reasonings  respecting  their  duty. 

3.  It  was  much  against  the  honor  of  their  Lord  and 
Master.  By  their  sinful  flight  they  exposed  the  Lord 
Jesus  to  the  contempt  and  scorn  of  his  enemies.  This 
some  conceive  is  implied  in  the  question  of  the  high- 
priest  ;  The  high-priest  then  asked  Jesus  of  his  dis¬ 
ciples,  and  of  his  doctrine.”  John,  18  :  19.  He  asked 
him  of  his  disciples,  how  many  he  had,  and  what  was 
become  of  them  now  1  And  what  was  the  reason  they 
forsook  their  Master,  and  left  him  to  shift  for  himself 
when  danger  appeared!  But  to  those  questions  Christ 
made  no  reply.  He  would  not  accuse  them  to  their  ene¬ 
mies,  though  they  had  deserted  him.  But,  doubtless, 
it  did  not  a  little  reflect  upon  Christ,  that  there  was  not 
one  of  all  his  friends  that  dared  own  their  relation  to 
him  in  a  time  of  danger. 

4.  It  was  against  their  own  solemn  promise  made  to 
him  before  his  apprehension,  to  live  and  die  with  him. 
They  had  given  their  word,  that  they  would  not  desert 
him  ;  "  Peter  said  to  him,  Though  I  should  die  with  thee, 
yet  will  I  not  deny  thee.  Likewise  also  said  all  the  dis¬ 
ciples.”  Matt.  26  :  35.  Here  they  break  their  promise 
to  Christ,  who  never  did  so  with  them.  He  might  have 
told  them  when  he  met  them  afterwards  in  Galilee,  as 
the  Roman  soldier  told  his  general,  who  refused  his  pe¬ 
tition  after  the  war  was  ended,  I  did  not  serve  you  so  at 
the  battle  of  Actium. 

5.  It  was  against  Chrisfs  heart-melting  expostulations 
with  them,  which  should  have  abode  in  their  hearts  while 


340 


THE  FOUNTAIN  OF  LIFE. 


Ch.  28. 


they  lived.  For  when  others  that  followed  him  went 
back,  and  walked  no  more  with  him,  Jesus  said  to  these 
very  men  that  now  forsook  him  at  last,  "  Will  ye  also 
go  away  1”  John,  6  :  67.  Will  ye  also  forsake  me  1  What¬ 
ever  others  do,  I  expect  better  things  of  you. 

6.  It  was  against  the  warning  of  a  late  direful  example 
in  the  fall  of  Judas.  In  him,  as  in  a  glass,  they  might 
have  seen  how  fearful  a  thing  it  is  to  apostatize  from 
Christ.  They  had  heard  Christ’s  dreadful  threats  against 
him.  They  were  present  when  he  called  him  "  the  son 
of  perdition.”  John,  18  :  11.  They  had  heard  Christ  say 
of  him,  "  Good  had  it  been  for  that  man,  if  he  had  never 
been  born.”  An  expression  that  might  alarm  the  deadest 
heart.  They  saw  he  had  left  Christ  the  evening  before. 
And  that  very  day  in  which  they  fled,  he  hanged  him¬ 
self.  And  yet  they  fly.  After  all  this  they  forsake  Christ. 

7.  It  was  against  the  law  of  love ,  which  should  have 
knit  them  closer  to  Christ,  and  to  one  another.  If,  to 
avoid  the  present  shock  of  persecution,  they  had  fled, 
yet  surely  they  should  have  kept  together,  praying, 
watching,  encouraging,  and  strengthening  one  another. 
But  as  they  all  forsook  Christ,  so  they  forsook  one  an¬ 
other ;  for  it  is  said  they  should  go  "  every  man  to  his 
own,  and  leave  Christ  alone.”  John,  16  :  32;  that  is, 
saith  Beza,  every  man  to  his  own  house,  and  to  his  own 
business. 

8.  Their  departure  was  accompanied  with  some  offence 

at  Christ.  For  so  he  tells  them,  "All  ye  shall  be  of¬ 
fended  because  of  me  this  night.”  Matt.  26  :  31.  The 
word  is,  you  shall  be  scandalized  at  me, 

or  in  me.  Some  think  the  scandal  they  took  at  Christ 
was  this,  that  when  they  saw  he  was  fallen  into  his  ene¬ 
mies’  hands,  and  could  no  longer  defend  himself ;  they 
then  began  to  question  whether  he  were  the  Christ  or 
no,  since  he  could  not  defend  himself  from  his  enemies. 
Others  more  rightly  understand  it  of  their  shameful  flight 


Ch.  28. 


SOLITARINESS  OF  CHRIST’S  DEATH. 


341 


from  Christ,  seeing  it  was  not  now  safe  to  abide  longer 
with  him.  As  he  gave  himself  up,  they  thought  it 
advisable  to  provide  as  well  as  they  could  for  them¬ 
selves,  and  somewhere  or  other  to  take  refuge  from 
the  present  storm,  which  had  overtaken  him.  But  what 
were, 

III.  The  grounds  or  reasons  of  their  forsaking  him  I 

1.  God’s  suspending  aids  of  his  grace.  They  were 
not  wont  to  do  so.  They  never  did  so  afterwards.  They 
would  not  have  done  so  now,  had  there  been  influences 
of  power,  zeal,  and  love  from  heaven  upon  them.  But 
how  then  should  Christ  have  borne  the  heat  and  burden 
of  the  day  I  How  should  he  have  trod  the  wine-press 
alone  I  How  should  his  sorrows  have  been  extreme,  un- 
mixed,  unmitigated,  if  they  had  adhered  faithfully  to 
him  I  No,  no,  it  must  not  be  ;  Christ  must  not  have  the 
least  relief  or  comfort  from  any  creature  ;  and  therefore, 
that  he  might  be  left  alone,  to  grapple  hand  to  hand  with 
the  wrath  of  God  and  of  men,  the  Lord  for  a  time  with¬ 
holds  his  encouraging,  strengthening  influences  from 
them  j  and  then,  like  Samson  when  he  had  lost  his  locks, 
they  were  weak  as  other  men.  "Be  strong  in  the  Lord, 
and  in  the  power  of  his  might,”  saith  the  apostle.  Eph. 
6  :  10.  If  that  be  withheld,  our  resolutions  and  purposes 
melt  away  before  temptation,  as  snow  before  the  sun. 

2.  The  temptation  was  great.  As  they  were  weaker 
than  they  were  used  to  be,  so  the  temptation  was  strong¬ 
er  than  any  they  had  met.  It  is  called  "  Their  hour  and 
the  power  of  darkness.”  Luke,  22  :  53.  A  sifting,  win¬ 
nowing  hour,  verse  46.  Oh  it  was  a  dark  and  cloudy 
day.  Never  had  the  disciples  met  such  a  whirlwind, 
such  a  furious  storm  before.  The  devil  desired  but  to 
have  the  winnowing  of  them  in  that  day,  and  so  would 
have  sifted  and  winnoAved  them,  that  their  faith  had  ut¬ 
terly  failed,  had  not  Christ  secured  it  by  his  prayer  fox 
them. 


342 


THE  FOUNTAIN  OF  LIFE. 


Ch.  28. 


3.  Their  remaining  corruptions ,  yet  unmortified,  con- 
curred.  Their  knowledge  was  but  little,  and  their  faith 
feeble.  On  account  of  their  weakness  in  grace,  they 
were  called  "little  ones”  in  the  text.  And  as  their 
graces  were  weak,  so  their  corruptions  were  strong. 
Their  unbelief  and  carnal  fears  grew  powerfully  upon 
them. 

Do  not  censure  them,  reader,  in  thy  thoughts,  nor 
despise  them  for  this  their  weakness.  Neither  say  in 
thy  heart,  Had  I  been  there  as  they  were,  I  would  never 
have  done  as  they  did.  They  thought  as  little  of  doing 
what  they  did,  as  you,  or  any  of  the  saints  do  ;  and  as 
much  did  their  souls  detest  and  abhor  it :  but  here  thou 
mayest  see  whither  a  soul  that  fears  God  may  be  car- 
ried,  if  his  corruptions  be  irritated  by  strong  tempta¬ 
tions,  and  God  withholds  usual  influences. 

IV.  Let  us  view  the  issue  of  this  sad  apostasy,  and 
you  shall  find  it  ended  better  than  it  began.  Though 
these  sheep  were  scattered  for  a  time,  yet  the  Lord 
made  good  his  promise,  in  "turning  his  hand  upon  these 
little  ones,”  to  gather  them.  The  morning  was  overcast, 
but  the  evening  was  clear.  Peter  repents  of  his  perfidi¬ 
ous  denial  of  Christ,  and  never  denied  him  more.  All 
the  rest  likewise  returned  to  Christ,  and  never  forsook 
him  any  more.  He  that  was  afraid  at  the  voice  of  a 
damsel,  afterwards  feared  not  the  frowns  of  the  mighty. 
And  they  that  durst  not  own  Christ  now,  afterwards  con¬ 
fessed  him  openly  before  councils  and  rulers,  and  re¬ 
joiced  that  they  were  counted  worthy  to  suffer  for  his 
sake.  Acts,  5  :  41.  They  that  were  now  as  timorous  as 
hares,  and  started  at  every  sound,  afterwards  became 
bold  as  lions,  and  feared  not  any  danger,  but  sealed 
their  confession  of  Christ  with  their  blood.  For  thouo-h, 
at  this  time,  they  forsook  him,  it  was  by  surprisal. 
Though  they  forsook  him,  they  still  loved  him  ;  though 
they  fled  from  him,  there  still  remained  a  gracious  prin- 


Ch.  28. 


SOLITARINESS  OF  CHRIST’S  DEATH. 


343 


ciple  in  them  5  the  root  of  the  matter  was  still  in  them, 
which  recovered  them  again. 

Though  they  forsook  Christ,  yet  Christ  never  forsook 
them  :  he  loved  them  still ;  "  Go  tell  the  disciples,  and 
(tell)  Peter,  that  I  go  before  you  into  Galilee.”  Mark, 
16  :  7.  Let  them  not  think  that  I  so  remember  their 
unkindness  as  to  own  them  no  more  5  no,  I  love  them 
still. 

Inference  1.  Did  the  disciples  forsake  Christ,  though 
they  had  such  strong  persuasions  and  resolutions  never 
to  do  it  1  Then  we  see  that  sdf-co?iftdence  is  a  sin  inci¬ 
dent  to  the  best  of  men.  They  little  thought  their  hearts 
would  have  proved  so  base  and  deceitful  as  they  found 
them  when  they  were  tried.  "  Though  all  men  forsake 
thee  (saith  Peter,)  yet  will  not  I.”  Good  man,  he  re¬ 
solved  honestly,  but  he  knew  not  what  a  feather  he 
should  be  in  the  wind  of  temptation,  if  God  once  left 
him  to  his  own  fears. 

Little  reason  have  the  best  of  saints  to  depend  upon 
their  inherent  grace,  let  their  stock  be  as  large  as  it 
may.  The  angels,  left  to  themselves,  quickly  left  their 
own  habitations.  Jude  6.  Upon  which  one  well  ob¬ 
serves,  That  the  best  of  created  perfections  are  of  them¬ 
selves  defective.  Every  excellency,  without  the  prop 
of  Divine  preservation,  is  but  a  weight  which  tends  to  a 
fall.  The  angels  in  their  innocency  were  but  frail,  with¬ 
out  God’s  support ;  even  grace  itself  is  but  a  creature, 
and  therefore  purely  dependent.  What  becomes  of  the 
stream,  if  the  fountain  supply  it  not  1  What  continu¬ 
ance  hath  the  reflection  in  the  glass,  if  the  man  that 
looks  into  it  turn  away  his  face  1  The  constant  supplies 
of  the  Spirit  of  Jesus  Christ  are  the  food  and  fuel  of  all 
our  graces.  The  best  men  will  show  themselves  but 
men  if  God  leave  them.  He  who  hath  renewed  them, 
must  also  keep  them.  It  is  safer  to  be  humble  with  one 
talent,  than  proud  with  ten  ;  yea,  better  to  be  an  humble 


344 


THE  FOUNTAIN  OF  LIFE. 


Ch.  23 


worm,  than  a  proud  angel.  Adam  had  more  advantage 
to  maintain  his  station  than  any  of  us.  But  though  he 
was  created  upright,  and  had  no  inherent  corruption  to 
endanger  him,  he  fell. 

And  shall  we  be  self-confident,  after  such  instances 
of  human  frailty  1  Alas,  Christian  !  how  canst  thou  con¬ 
tend  with  "  principalities  and  powers,  and  spiritual 
wickedness  1”  "  Be  not  high-minded,  but  fear.”  Consider 
well  the  instances  of  Noah,  Lot,  David,  and  Hezekialx, 
who  all  fell  by  temptations ;  yea,  and  that  when  one 
would  think  they  had  never  been  better  provided  to  re¬ 
sist  them.  Lot  fell  after  the  Lord  had  thrust  him  out  of 
Sodom,  and  his  eyes  had  seen  the  direful  punishment 
of  sin,  hell,  as  it  were,  rained  upon  them  out  of  heaven. 
Noah,  in  like  manner,  immediately  after  God’s  wonder¬ 
ful  and  astonishing  preservation  of  him  in  the  ark  ; 
when  he  saw  a  world  of  men  and  women  perish  in  the 
floods  for  their  sins.  David,  after  the  Lord  had  settled 
the  kingdom  on  him,  which  for  sin  he  rent  from  Saul, 
and  given  him  rest  in  his  house.  Hezekiah  was  but  just 
up  from  a  great  sickness,  wherein  the  Lord  wrought  a 
wonderful  salvation  for  him.  Did  such  men,  and  at  such 
times,  when  one  would  think  no  temptations  should 
have  prevailed,  fall]  Then  "let  him  that  ihinketh  he 
standeth,  take  heed  lest  he  fall.” 

2.  Did  Christ  stand  his  ground,  and  go  through  with 
his  suffering  work,  when  all  that  had  followed  him  for¬ 
sook  him  1  Then  a  resolved  adherence  to  God  and  duty , 
though  left  alone,  without  company  or  encouragement, 
is  Christlike,  and  truly  excellent.  You  shall  have  better 
company  than  that  which  has  forsaken  you  in  the  way 
of  God.  Elijah  complains,  "  They  have  forsaken  thy  co¬ 
venant,  thrown  down  thine  altars,  and  slain  thy  pro¬ 
phets  with  the  sword  ;  and  I,  even  I  only,  am  left,  and 
they  seek  my  life,  to  take  it  away.”  1  Kings,  19  :  10. 
But  all  this  did  not  discourage  him  in  following  the 


Ch.  28.  SOLITARINESS  OF  CHRIST^  DEATH.  345 

Lord  ;  still  he  was  very  jealous  for  the  Lord  God  of 
hosts.  Paul  complains,  "  At  my  first  answer  no  man 
stood  by  me,  all  men  forsook  me  :  nevertheless  the  Lord 
stood  with  me.”  2  Tim.  4:  16,  17.  And  as  the  Lord 
stood  by  him,  so  he  stood  by  his  God  alone,  without  any 
aid  or  support  from  men.  How  great  a  proof  of  inte¬ 
grity  is  this !  He  that  professes  Christ  for  company, 
will  also  leave  him  for  company.  But  to  be  faithful  to 
God,  when  forsaken  of  men;  to  be  a  Lot  in  Sodom  ;  a 
Noah  in  a  corrupted  generation;  oh,  how  excellent  is 
it !  It  is  sweet  to  travel  over  this  earth  to  heaven,  in  the 
company  of  the  saints,  that  are  bound  thither  with  us, 
if  we  can  ;  but  if  we  can  have  no  company,  we  must  not 
be  discouraged  from  going  on.  It  is  not  unlikely  that, 
before  you  have  gone  many  steps  farther,  you  may 
have  cause  to  say,  "  Never  less  alone,  than  when  alone.” 

3.  Did  the  disciples  thus  forsake  Christ,  and  yet  were 
all  recovered  at  last  1  Then,  though  believers  are  not 
privileged  from  backsliding,  yet,  by  the  grace  of  God, 
they  shall  be  recovered.  Though  they  fall,  they  shall 
rise  again.  Micah,  7 :  8.  The  highest  flood  of  natural 
zeal  and  resolution  may  ebb,  and  be  wholly  dried  up ; 
but  saving  grace  is  "  a  well  of  water,  springing  up  into 
everlasting  life.”  John,  4  :  14.  The  purpose  of  God, 
the  frame  and  constitution  of  the  new  covenant,  the  me¬ 
ritorious  and  prevalent  intercession  of  Jesus  Christ, 
give  the  believer  abundant  security.  "  My  Father,  which 
gave  them  me,  (saith  Christ,)  is  greater  than  all :  and 
none  is  able  to  pluck  them  out  of  my  Father’s  hand.” 
John,  10:29.  "  The  foundation  of  God  standeth  sure, 

having  this  seal,  The  Lord  knoweth  them  that  are  his.” 
2  Tim.  2  :  19.  Every  person  committed  to  Christ  by  the 
Father,  shall  be  brought  by  him  to  the  Father,  and  not 
one  wanting.  Among  the  many  glorious  promises  this  is 
one,  "  I  will  not  turn  away  from  them,  to  do  them  good  ; 
but  I  will  put  my  fear  in  their  hearts,  that  they  shall  not 

15* 


346 


THE  FOUNTAIN  OF  LIFE. 


Ch.  28. 


depart  from  me.”  As  the  fear  of  God  in  our  hearts 
pleads  in  us  against  sin,  so  our  potent  Intercessor  in 
heaven  pleads  for  us  with  the  Father.  Upon  these 
grounds  we  may,  as  the  Apostle,  Rom.  8  :  34,  35,  tri¬ 
umph  in  that  full  security  which  God  hath  given  us  ; 
and  say,  What  "  shall  separate  us  from  the  love  of 
God  1”  Understand  it  either  of  God’s  to  us,  as  Calvin, 
Beza,  and  Martyr  do;  or  of  our  love  to  God,  as  Am¬ 
brose  and  Augustine  do  :  it  is  true  in  both  senses,  and 
a  most  comfortable  truth. 

4.  Did  the  sheep  fly  when  the  Shepherd  was  smitten  ; 
did  such  men,  and  so  many  forsake  Christ  in  the  trial  I 
Then  learn  how  sad  a  thing  it  is  for  the  best  of  men  to 
be  left  to  their  own  carnal  fears  in  the  day  of  temptation. 
This  was  it  that  made  those  good  men  shrink  away  so 
shamefully  from  Christ  in  that  trial.  "  The  fear  of  man 
bringeth  a  snare.”  Prov.  29  :  25.  Oh  what  work  will 
this  unruly  passion  make,  if  the  fear  of  God  do  not 
overrule  it ! 

He! vidius  Priscus,  when,  for  doing  what  he  thought  his 
duty  in  the  senate,  he  was  threatened  by  Vespasian  that 
he  should  die,  nobly  replied,  ”  Did  I  ever  tell  you  that 
I  was  immortal  I  Do  what  you  will,  and  I  will  do  what 
I  ought.  It  is  in  your  power  to  put  me  to  death  unjustly, 
and  in  me  to  die  like  a  Roman.”  And  shall  a  Christian 
see  his  steadfastness  outdone  by  a  heathen  I  Oh  think 
what  mischiefs  your  fears  may  do  yourselves  and  others. 
Learn  to  trust  God  with  your  life,  liberty,  and  comforts, 
in  the  way  of  your  duty  ;  and  do  not  so  magnify  his 
erring  creatures,  as  to  be  scared,  by  their  threats,  from 
your  God  and  your  duty.  The  politic  design  of  Satan 
herein,  is  to  affright  you  out  of  your  coverts,  where 
you  are  safe,  into  the  net.  I  will  enlarge  on  this  no  far¬ 
ther  ;  I  have  elsewhere  laid  down  fourteen  rules  for  its 
cure.  (See  his  Saint  Indeed.) 

5.  Learn  hence,  how  much  a  man  may  differ  from 


Ch.  28. 


SOLITARINESS  OF  CHRIST’S  DEATH. 


347 


himself  \  according  as  the  Lord  is  with  him,  or  with¬ 
drawn  from  him.  Where  is  he  that  does  not  experience 
this  %  Sometimes  bold  and  courageous,  despising  dan¬ 
gers,  bearing  down  all  discouragements  in  the  strength 
of  zeal  and  love  to  God ;  at  another  time  faint,  feeble, 
and  discouraged  at  every  thing.  Whence  is  this  but 
from  the  different  administrations  of  the  Spirit,  who 
sometimes  imparts  more,  and  sometimes  less,  of  his 
gracious  influence.  These  very  men  that  fled  now,  could, 
when  the  Spirit  was  more  abundantly  shed  forth  upon 
them,  boldly  own  Christ  before  the  council,  and  despise 
all  dangers  for  his  sake.  We  are  strong  or  weak  ac¬ 
cording  to  the  degrees  of  assisting  grace.  So  that  as 
you  cannot  take  the  just  measure  of  a  Christian  by  one 
act,  so  neither  must  they  judge  of  themselves  by  what 
they  sometimes  feel  in  themselves.  But  when  their 
spirits  are  low,  and  their  hearts  discouraged,  they 
should  rather  say  to  their  souls,  "  Hope  in  God,  for  I 
shall  yet  praise  him it  is  low  with  me  now,  but  it  will 
be  better. 

6.  Was  the  sword  drawn  against  the  Shepherd,  and 
he  left  alone  to  receive  its  soul-piercing  strokes  'l  Hoav 
should  all  adore  both  the  justice  and  the  mercy  of  God  so 
illustriously  displayed  herein  !  Here  is  the  triumph  of 
Divine  justice,  and  the  highest  triumph  it  ever  had, 
to  single  forth  the  chief  Shepherd,  the  man  that  is 
God’s  fellow,  and  sheathe  its  sword  in  his  breast  for 
satisfaction. 

And  no  less  is  the  mercy  and  goodness  of  God  sig¬ 
nalized  in  giving  the  sword  a  commission  against  the 
man  his  fellow,  rather  than  against  us.  Why  had  he 
not  said,  Awake,  0  sword,  against  the  men  that  are 
mine  enemies,  shed  the  blood  of  them  that  have  sinned 
against  me,  rather  than,  Smite  the  Shepherd,  and  only 
scatter  the  sheep.  Blessed  be  God,  that  the  dreadful 
sword  was  not  drawn  and  brandished  against  our  souls  j 


348 


THE  FOUNTAIN  OF  LIFE. 


Ch.  28. 


that  God  did  not  bathe  it  in  our  blood  ;  that  his  fellow 
was  smitten,  that  his  enemies  might  be  spared.  Oh  what 
manner  of  love  was  this  !  Blessed  be  God  for  Jesus 
Christ,  who  received  the  fatal  stroke  himself ;  and  hath 
now  so  sheathed  that  sword  in  its  scabbard,  that  it  shall 
never  be  drawn  any  more  against  those  that  believe 
in  him. 

7.  Were  the  sheep  scattered  when  the  Shepherd  was 
smitten  %  Learn  hence,  that  the  best  of  men  know  not 
their  own  strength  till  they  come  to  the  trial.  Little  did 
these  holy  men  imagine  such  a  cowardly  spirit  had  been 
in  them,  till  temptation  put  it  to  the  proof.  Let  this, 
therefore,  be  a  caution  for  ever  to  the  people  of  God. 
You  resolve  never  to  forsake  Christ,  you  do  well ;  but 
so  did  these,  and  yet  they  deserted  him.  You  can  never 
know  your  own  strength  till  temptation  has  tried  it.  It 
is  said,  Deut.  8  :  2,  that  God  led  the  people  so  many 
years  in  the  wilderness,  to  prove  them,  and  to  know 
them,  (that  is,  to  make  them  know)  what  was  in  their 
hearts.  Little  did  they  think  such  unbelief,  inurmurings, 
discontent,  and  a  spirit  bent  to  backslidings,  had  been 
in  them,  until  their  straits  in  the  wilderness  gave  them 
the  sad  experience. 

8.  Did  the  dreadful  sword  of  Divine  justice  smite  the 
Shepherd,  God’s  own  fellow ;  and  at  the  time  when  the 
flock,  from  whom  all  its  outward  comforts  arose,  were 
scattered  from  him  1  Then  learn,  that  the  holiest  of 
men  have  no  reason  to  repine  or  despond ,  though  God 
should  at  once  strip  them  of  all  their  outward  and  in¬ 
ward  comforts  together.  God  took  all  comfort  from 
Christ,  both  outward  and  inward  ;  and  are  you  greater 
than  he  1  God  sometimes  takes  outward,  and  leaves  in¬ 
ward  comfort  ;  sometimes  he  takes  inward,  and  leaves 
outward  comfort  ;  but  the  time  may  come  when  God 
may  strip  you  of  both.  This  was  the  case  of  Job,  a  fa¬ 
vorite  of  God,  who  was  blessed  with  outward  and  in- 


Ch.  28.  SOLITARINESS  OF  CHRIST’S  DEATH.  349 

ward  comforts  ;  yet  the  time  came  when  God  stripped 
him  of  all,  and  made  him  poor  to  a  proverb,  as  to  all  out¬ 
ward  comfort;  and  the  venom  of  his  arrows  drank 
up  his  spirit.  Should  the  Lord  deal  thus  with  you, 
how  seasonable  and  relieving  will  be  the  following 
considerations  : 

Though  the  Lord  deals  thus  with  you,  yet  this  is  no 
new  thing  ;  he  hath  so  dealt  with  others,  yea,  with  Jesus 
Christ  himself.  If  these  things  were  done  to  him  that 
never  deserved  it  for  any  sin  of  his  own,  how  little 
reason  have  we  to  complain  ! 

Nay,  for  this  very  reason  did  this  befall  Jesus  Christ, 
that  similar  trials  might  be  sanctified  to  you.  For  Jesus 
Christ  passed  through  such  a  variety  of  conditions,  on 
purpose  that  he  might  take  away  the  curse,  and  leave  a 
blessing  against  the  time  that  you  should  come  into 
them. 

Moreover,  though  inward  comforts  and  outward  com¬ 
forts  were  both  removed  from  Christ  in  one  day,  yet  he 
wanted  not  support  in  the  absence  of  both.  How  reliev¬ 
ing  a  consideration  is  this!  "Behold,  (saith  he,)  the 
hour  cometh,  yea,  is  now  come,  that  ye  shall  be  scat¬ 
tered,  every  man  to  his  own,  and  shall  leave  me  alone; 
and  yet  I  am  not  alone,  because  the  Father  is  with  me.” 
John,  16  :  32.  Thy  God,  Christian,  can  in  like  manner 
support  thee,  when  all  sensible  comforts  shrink  away 
together  from  thy  soul  and  body  in  one  day. 

9.  It  deserves  a  remark,  that  this  forsaken  condition 
of  Christ  immediately  preceded  the  day  of  his  greatest 
glory  and  comfort.  The  greatest  darkness  is  said  to  be 
a  little  before  the  dawning  of  the  morning.  It  was  so 
with  Christ,  it  may  be  so  with  thee.  It  was  but  a  little 
while,  and  he  had  better  company  than  that  which  for¬ 
sook  him.  Act  therefore  your  faith  upon  this,  that  the 
most  glorious  light  usually  follows  the  thickest  dark¬ 
ness.  The  louder  your  groans  are  now,  the  louder  your 


350 


THE  FOUNTAIN  OF  LIFE. 


Ch.  29. 


triumphs  will  be  hereafter.  The  horror  of  your  present 
will  but  add  to  the  lustre  of  your  future  state. 


CHAPTER  XXIX. 

THE  PATIENCE  OF  CHRIST’S  DEATH. 

“  He  was  oppressed,  and  he  was  afflicted,  yet  he  opened  not  his  mouth, 
he  is  brought  as  a  lamb  to  the  slaughter,  and  as  a  sheep  before 
her  shearers  is  dumb,  so  he  opened  not  his  mouth”  Isaiah,  53 :  7. 

The  chapter  containing  these  words  treats  wholly  of 
the  sufferings  of  Christ.  Hornbeck  tells  us  of  a  learned 
Jew,  "  who  ingenuously  confessed  that  this  chapter  con¬ 
verted  him  to  the  Christian  faith  \  and  such  delight  he 
had  in  it  that  he  read  it  more  than  a  thousand  times.” 
Such  is  the  clearness  of  this  prophecy,  that  he  who  pen¬ 
ned  it  is  deservedly  styled  the  evangelical  prophet. 
From  this  verse  I  shall  speak  of  the  grievous  sufferings 
of  Christ,  and  the  glorious  ornament  he  put  upon  them  ; 
even  the  ornament  of  a  meek  and  patient  spirit.  He 
opened  not  his  mouth ;  but  went  as  a  sheep  to  be  shorn, 
or  a  lamb  to  the  slaughter.  The  lamb  goes  as  quiet  to 
the  slaughter-house  as  to  the  fold.  By  this  lively  and 
lovely  similitude  the  patience  of  Christ  is  here  express¬ 
ed  to  us.  Whence  we  learn  that, 

Jesus  Christ  supported  the  burden  of  his  sufferings  with 
admirable  patience  and  meekness  of  spirit. 

Patience  never  had  a  more  glorious  triumph  than  it 
had  upon  the  cross.  The  meekness  and  patience  of 
Christ’s  spirit,  amidst  injuries  and  provocations,  is  ex¬ 
cellently  set  forth  in  1  Pet.  2  :  22,  23.  "  Who  did  no 
sin,  neither  was  guile  found  in  his  mouth:  who,  when 


Ch.  29. 


PATIENCE  OF  CHRIST  S  DEATH. 


351 


he  was  reviled,  reviled  not  again ;  when  he  suffered  he 
threatened  not,  but  committed  himself  to  Him  that 
judgeth  righteously.” 

In  this  point  we  have  the  burden  of  sufferings  and 
provocations  with  which  Jesus  Christ  was  oppressed; 
his  admirable  meekness  and  patience  ;  and  the  causes 
and  grounds  of  the  perfect  patience  he  exercised. 

I.  The  burden  of  sufferings  and  'provocations  which 
Christ  supported  was  very  great ;  for  on  him  met  all 
kinds  of  trouble  at  once,  and  those  in  their  highest  de¬ 
grees  and  fullest  strength :  trouble  in  his  soul,  which 
was  the  soul  of  his  trouble,  "  He  began  to  be  sore 
amazed  and  very  heavy.”  Mark,  14  :  33.  The  wrath  of  an 
infinite  God  beat  him  down  to  the  dust.  His  body  was 
full  of  pain  and  exquisite  tortures  in  every  part.  Not  a 
member  or  sense  but  was  the  seat  and  subject  of  torment. 

His  name  suffered  the  vilest  indignities,  blasphemies 
and  reproaches  that  the  malignity  of  Satan  and  wicked 
men  could  utter  against  it.  Contempt  was  poured  upon 
all  his  offices.  Upon  his  kingly  office,  when  they  crown¬ 
ed  him  with  thorns,  arrayed  him  with  purple,  bowed  the 
knee  with  mockery  to  him,  and  cried,  "  Hail,  King  of 
the  Jews  :”  his  prophetical  office,  when  they  blinded 
him,  and  then  bid  him  "  prophesy  who  smote  him  his 
priestly  office,  when  they  reviled  him  on  the  cross, 
saying,  "  He  saved  others,  himself  he  cannot  save.” 
They  scourged  him,  spit  in  his  face,  and  smote  him. 

All  this,  and  much  more  than  this,  meeting  at  once 
upon  an  innocent  and  dignified  person ;  one  that  was 
greater  than  all ;  one  that  could  have  crushed  all  his 
enemies  as  a  moth  ;  all  this  borne  without  the  least 
discomposure  of  spirit,  is  the  highest  triumph  of  pa¬ 
tience  ever  exhibited  to  man.  It  was  one  of  the  great¬ 
est  wonders  of  that  wonderful  day. 

II.  Consider  this  almighty  patience  and  unparalleled 
meekness  of  Christ,  supporting  such  a  burden. 


352 


THE  FOUNTAIN  OF  LIFE. 


Ch.  29. 


Christian  patience,  or  the  grace  of  patience,  is  an 
ability  to  suffer  hard  and  heavy  afflictions ,  according  to 
the  will  of  God.  It  is  a  glorious  power,  that  strengthens 
the  suffering  soul  to  bear.  It  is  our  passive  fortitude  : 
"  Strengthened  with  all  might,  according  to  his  glorious 
power,  unto  all  patience  and  long-suffering  with  joyful- 
ness,”  Col.  I  :  11 ;  that  is,  strengthened  with  the  might 
or  power  of  God  himself.  God  hath  several  kinds  of 
burdens  to  impose  upon  his  people.  Some  heavier, 
others  lighter ;  some  to  be  carried  but  a  few  hours, 
others  many  days,  others  all  our  days  :  some  more  spi¬ 
ritual,  bearing  upon  the  soul ;  some  more  external, 
touching  the  flesh  immediately  and  the  spirit  by  way 
of  sympathy ;  and  sometimes  both  kinds  are  laid  on  to¬ 
gether.  So  they  were  at  this  time  on  Christ.  His  soul 
full  of  the  bitter  sense  and  apprehension  of  the  wrath 
of  God  :  his  body  filled  with  tortures  :  in  every  member 
and  sense  grief  took  up  its  lodging.  Here  was  the  high, 
est  exercise  of  patience. 

III.  Let  us  inquire  into  the  grounds  and  reasons  of 
this  perfect  patience  \  and  you  shall  find  perfect  holi¬ 
ness,  wisdom,  fore-knowledge,  faith,  heavenly-minded- 
ness,  and  obedience,  at  the  root  of  it. 

1.  This  admirable  patience  and  meekness  of  Christ 
was  the  fruit  of  his  perfect  holiness.  His  nature  was  free 
from  those  corruptions  that  ours  groans  and  labors  un¬ 
der.  Take  the  meek  Moses,  who  excelled  all  others  in 
this  grace — let  him  be  tried,  and  see  how  "  unadvisedly 
he  may  speak  with  his  lips.”  Psalm  106  :  33.  Take  a 
Job,  whose  patience  is  resounded  over  all  the  world — 
"ye  have  heard  of  the  patience  of  Job,”  and  let  him  be 
tried  by  outward  and  inward  troubles  meeting  upon  him 
in  one  day,  and  even  a  Job  may  curse  the  day  wherein 
he  was  born.  Envy,  revenge,  discontent,  despondence, 
are  weeds  naturally  springing  up  in  the  corrupt  soil  of 
our  sinful  natures.  "  I  saw  a  little  child  grow  pale  with 


Ch.  29. 


PATIENCE  OF  CHRISTAS  DEATH. 


353 


envy,”  said  Augustin.  "  The  spirit  that  dwelleth  in  us 
lusteth  to  envy.”  Jam.  4  :  5.  The  principle  of  all  these 
evils  being  in  our  nature,  they  will  show  themselves  in 
time  of  trial.  Our  nature  is  fretful  and  passionate.  But 
it  was  otherwise  with  Christ.  "  The  prince  of  this  world 
cometh,  and  hath  nothing  in  me,”  John,  14 :  30,  no 
principle  of  corruption,  as  an  inlet  to  temptation.  Our 
High  Priest  was  "  holy,  harmless,  undefiled,  separate 
from  sinners.”  Heb.  7  :  26. 

2.  The  meekness  and  patience  of  Christ  proceeded 
from  the  infinite  wisdom  with  which  he  was  filled.  The 
wiser  any  man  is,  the  more  patient  he  is.  Hence  meek¬ 
ness,  the  fruit,  is  denominated  from  patience,  the  root 
that  bears  it,  "  the  meekness  of  wisdom.”  Jam.  3  :  13. 
And  anger  is  lodged  in  folly,  its  proper  cause.  "  Anger 
resteth  in  the  bosom  of  fools.”  Eccl.  7  :  9.  Seneca 
would  allow  no  place  for  passion  in  a  wise  man’s  breast. 
Wise  men  ponder,  consider,  and  weigh  things  delibe¬ 
rately  before  they  suffer  their  affections  and  passions 
to  be  stirred  and  enraged.  Hence  come  the  constancy 
and  serenity  of  their  spirits.  "  A  man  of  understanding 
is  of  an  excellent  (or,  as  the  Hebrew  is,  a  cool)  spirit.” 
Prov.  17  :  27.  Wisdom  filled  the  soul  of  Christ.  He  is 
wisdom  in  the  abstract.  Prov.  8.  In  him  "  are  hid  all 
the  treasures  of  wisdom.”  Col.  2  :  3.  Hence  he  was  no 
otherwise  moved  with  the  revilings  and  abuses  of  his 
enemies,  than  a  wise  physician  is  with  the  impertinence 
of  his  distempered  and  crazy  patient. 

3.  His  patience  flowed  also  from  his  fore-knowledge. 
He  had  a  perfect  prospect  from  eternity  of  all  which 
befel  him.  It  came  not  upon  him  by  surprisal.  He  won¬ 
dered  not  as  if  some  strange  thing  had  happened.  He 
foresaw  all  these  things  :  "  And  he  began  to  teach  them, 
that  the  Son  of  man  must  suffer  many  things,  and  be  re¬ 
jected  of  the  elders,  and  chief  priests,  and  scribes,  and 
be  killed.”  Mark,  8  :  31.  Yea,  he  had  agreed  with  his 


354 


THE  FOUNTAIN  OF  LIFE. 


Ch.  29. 


Father  to  endure  all  this  for  our  sakes,  before  he  as¬ 
sumed  our  flesh.  Hence,  "  I  gave  my  back  to  the  smi- 
ters,  and  my  cheeks  to  them  that  plucked  off  the  hair. 
[  hid  not  my  face  from  shame  and  spitting.”  Isa.  50  :  6. 
As  he  guards  his  disciples  against  being  offended  in  him, 
by  forewarning  them  what  they  must  expect ;  "  These 
things  I  told  you,  that  when  the  time  shall  come,  ye 
may  remember  that  I  told  you  of  them,”  John,  16  :  4  $ 
so  he,  foreknowing  what  himself  must  suffer,  and  hav¬ 
ing  agreed  so  to  do,  bore  those  sufferings  with  singular 
patience ;  ”  Jesus  therefore,  knowing  all  things  that 
should  come  upon  him,  went  forth,  and  said  unto  them, 
Whom  seek  ye  1”  John,  18  :  4. 

4.  His  patience  sprang  from  the  faith  he  exercised 
under  all  he  suffered.  His  faith  looked  through  all  those 
dark  and  dismal  clouds,  to  the  joy  set  before  him.  Heb. 
12  :  2.  He  knew  that  though  Pilate  condemned,  God 
would  justify  him.  Isa.  50  :  4-8.  And  he  set  one  over- 
against  the  other :  he  balanced  the  glory  into  which  he 
was  to  enter,  with  the  sufferings  through  which  he  was 
to  enter  it.  He  exercised  faith  in  God  for  divine  sup¬ 
port  under  sufferings,  as  well  as  for  glory,  the  fruit  and 
reward  of  them,  ”  I  have  set”  (or,  as  the  apostle  varies 
it,  "  I  foresaw)  the  Lord  always  before  me  ;  because  he 
is  at  my  right  hand,  I  shall  not  be  moved  Therefore 
my  heart  is  glad,  and  my  glory  rejoiceth.”  Psa.  16  :  8—11. 
Here  is  faith  exercised  by  Christ  for  strength  to  carry 
him  through.  And  then  it  follows,  "  My  flesh  also  shall 
rest  in  hope  ;  for  thou  wilt  not  leave  my  soul  in  hell, 
neither  wilt  thou  suffer  thine  holy  One  to  see  corrup¬ 
tion.  Thou  wilt  show  me  the  path  of  life.  In  thy  pre¬ 
sence  is  fulness  of  joy  ;  at  thy  right  hand  there  are  plea¬ 
sures  for  evermore.”  Here  is  his  faith  acting  upon  the 
glory  into  which  he  was  to  enter  after  he  had  suffered 
these  things :  this  filled  him  with  peace. 

5.  As  his  faith,  eyeing  the  glory  into  which  he  was 


Cll.  29.  PATIENCE  OF  CHRIST’S  DEATH.  355 

passing,  made  him  endure  all  things ;  so  the  heaveriliness 
of  his  spirit  filled  him  with  tranquillity  and  calmness 
under  all  abuses  and  injuries.  The  more  heavenly  any 
man’s  spirit  is,  the  more  sedate,  composed,  and  peace¬ 
ful.  "  As  the  higher  heavens  (saith  Seneca)  are  more 
ordinate  and  tranquil,  where  there  are  neither  clouds 
nor  winds,  storms  nor  tempests,  and  it  is  the  inferior 
heavens  that  lighten  and  thunder,  and  the  nearer  the 
earth  the  more  tempestuous  and  unquiet :  even  so  the  su¬ 
blime  and  heavenly-minded  is  placed  in  a  calm  and  quiet 
station.”  Certainly  that  heart  which  is  sweetened  fre¬ 
quently  with  heavenly,  delightful  communion  with  God, 
is  not  very  apt  to  be  imbittered  with  wrath,  or  soured 
with  revenge  against  men.  The  peace  of  God  appeases 
and  ends  all  strifes  and  differences.  The  heavenly  Spi 
rit  marvellously  causes  a  sedate  and  quiet  breast.  Never 
was  there  such  a  heavenly  soul  on  earth  as  Christ’s :  he 
had  most  sweet  and  wonderful  communion  with  God : 
he  had  meat  to  eat,  which  others,  yea,  his  most  intimate 
friends,  knew  not  of.  The  Son  of  man  was  in  heaven 
upon  earth,  John,  3  :  13 ;  even  in  respect  to  the  blessed 
heavenly  communion  he  had  with  God,  as  well  as  in  re¬ 
spect  to  his  Deity. 

6.  As  his  meekness  and  patience  sprang  from  the 
heavenliness  of  his  spirit ;  so  likewise,  from  his  complete 
and  absolute  obedience  to  his  Father’s  will :  he  could 
most  quietly  submit  to  all  the  will  of  God,  and  never 
regret  any  part  of  the  work  assigned  him.  For  you 
must  know,  that  Christ’s  death  was  on  his  part  an  act 
of  obedience;  he  all  along  eyeing  his  Father’s  com¬ 
mand  and  counsel  in  what  he  suffered.  Phil.  2:7,  8  ; 
John,  18  :  11 ;  Psa.  40  :  6—8.  Now  just  as  considering 
the  hand  of  God  in  an  affliction,  calms  and  quiets  the 
gracious  soul ;  as  David,  2  Sam.  16  :  11 ;  so  much  more 
it  quieted  Jesus  Christ,  who  was  privy  to  the  design  and 
snd  of  his  Father,  with  whose  will  he  all  along-  com- 


356 


TIIE  FOUNTAIN  OF  LIFE. 


Ch.  29 


plied  5  looking  on  Jews  and  gentiles  but  as  the  instru¬ 
ments  ignorantly  fulfilling  God’s  pleasure,  and  serving 
the  great  design  of  his  Father.  Such  was  his  patience, 
and  such  the  grounds  of  it. 

In  making  a  practical  improvement  of  this  subject  I 
might  use  it  in  various  ways ;  but  the  direct  and  main 
use  is,  to  press  us  to  a  Christ-like  patience  in  all  our 
sufferings  and  troubles.  And  seeing  in  nothing  we  are 
more  generally  defective,  and  defects  of  Christians  here¬ 
in  are  so  prejudicial  to  religion,  and  uncomfortable  to 
themselves ;  I  resolve  to  wave  all  other  uses,  and  con¬ 
fine  myself  to  this  branch  ;  even  a  persuasive  to  Chris¬ 
tians  unto  all  patience  in  tribulations  5  to  imitate  their 
lamb-like  Saviour.  Unto  this,  Christians,  you  are  ex¬ 
pressly  called:  "Because  Christ  also  suffered  for  us, 
leaving  us  an  example,  that  we  should  follow  his  steps. 
Who  did  no  sin,  neither  was  guile  found  in  his  mouth ; 
who  when  he  was  reviled,  reviled  not  again  ;  when  he 
suffered,  he  threatened  not ;  but  committed  himself  to 
Him  that  judgeth  righteously.”  1  Pet.  2  :  21,  22.  Here 
is  your  pattern  ;  a  perfect  pattern !  a  lovely  and  excel¬ 
lent  pattern!  Will  you  be  persuaded  to  the  imitation 
of  Christ  herein  I  Methinks  I  should  persuade  you  to 
it  ;  yea,  every  thing  about  you  persuades  to  patience 
in  suffering:  look  which  way  you  will,  upward  or 
downward,  inward  or  outward,  backward  or  forward, 
to  the  right  hand  or  to  the  left,  you  shall  find  all  things 
persuading  and  urging  upon  you  true  Christian  pa¬ 
tience. 

1.  Look  upwards ,  when  tribulations  come  upon  you : 
look  to  that  sovereign  Lord,  that  commissions  and  sends 
them  upon  you.  You  know  troubles  do  not  rise  out  of 
the  dust;  "Behold,  I  frame  evil,  and  devise  a  device 
against  you.”  Jer.  18  :  11.  Troubles  and  afflictions  are 
of  the  Lord’s  framing  and  devising,  to  reduce  his  wan- 


Ch.  29.  PATIENCE  OF  CHRIST’S  DEATH.  357 

tiering-  people  to  himself.  You  may  observe  much  of 
divine  wisdom  in  the  choice,  measure,  and  season  of 
your  troubles :  sovereignty,  in  electing  the  instruments 
of  your  affliction  ;  in  making  them  as  afflictive  as  he 
pleaseth ;  and  in  making  them  obedient  to  his  call,  both 
in  coming  and  going.  Now,  could  you  in  times  of 
trouble  look  up  to  this  sovereign  hand,  which  holds  your 
souls,  bodies,  and  all  your  comforts ;  how  quiet  would 
your  hearts  be  !  "I  was  dumb,  I  opened  not  my  mouth, 
because  thou  didst  it.”  Ps.  39  : 9.  "  It  is  the  Lord,  let  him 
do  what  seemeth  him  good.”  1  Sam.  3  :  18.  Oh,  when 
we  have  to  do  with  men,  and  look  no  higher,  how  do 
our  spirits  swell  and  rise  with  revenge  and  impatience  ! 
But  if  you  once  come  to  see  that  man  is  a  rod  in  your 
Father’s  hand,  you  will  be  quiet.  Ps.  46  :  10.  It  is  for 
want  of  looking  up  to  God  in  our  troubles,  that  we  fret, 
murmur,  and  despond  as  we  do. 

2.  Look  downward ,  and  see  what  is  below  you,  as 
well  as  up  to  that  which  is  above  you.  You  are  afflicted, 
and  you  cannot  bear  it.  No  trouble  like  your  trouble  ! 
never  man  in  such  a  case  as  you  are !  Well,  cast  your 
eye  downward,  and  see  those  who  lie  much  lower  than 
you.  Can  you  see  none  on  earth  in  a  more  miserable 
state  %  Are  you  at  the  very  bottom,  and  not  a  man  be¬ 
low  you  1  surely  there  are  thousands  in  a  sadder  case 
than  you.  What  is  your  affliction  1  Have  you  lost  a  re¬ 
lative  1  Others  have  lost  all.  Have  you  lost  an  estate, 
and  are  become  poor  1  Well,  there  are  some  "who  cut 
up  mallows  by  the  bushes,  and  juniper-roots  for  their 
meat.  They  are  driven  forth  from  among  men,  they 
cried  after  them  as  after  a  thief.  They  dwell  in  the 
cliffs  of  the  valleys,  in  caves  of  the  earth,  and  in  the 
rocks.  Among  the  bushes  they  brayed,  under  the  nettles 
they  were  gathered  together.”  Job,  30  :  4-7.  Are  you 
persecuted  and  afflicted  for  Christ’s  sake  1  What  think 
you  of  their  sufferings,  "who  had  trial  of  cruel  mock- 


358 


THE  FOUNTAIN  OF  LIFE. 


Ch.  29. 


ings  ;  yea,  moreover  of  bonds  and  imprisonments:  they 
were  stoned,  they  were  sawn  asunder,  were  tempted, 
were  slain  with  the  sword :  they  wandered  about  in  sheep¬ 
skins  and  goat-skins,  being  destitute,  afflicted,  torment¬ 
ed.”  Heb.  11  :  36,  37.  And  are  you  better  than  they  1 
I  know  not  what  you  are  ;  but  I  am  sure  these  were 
men  ”  of  whom  the  world  was  not  worthy.”  Verse  38. 

Or  are  your  afflictions  more  spiritual  and  inward  1 
Say  not  the  Lord  never  dealt  more  bitterly  with  the 
soul  of  any  than  with  you.  What  think  you  of  the  case 
of  David,  Heman,  Job,  Asaph,  whose  doleful  cries,  by 
reason  of  the  terrors  of  the  Almighty,  may  melt  the 
hardest  heart  that  reads  their  complaints  1  The  Al¬ 
mighty  was  a  terror  to  them  ;  the  arrows  of  God  were 
within  them  ;  they  roared  by  reason  of  the  disquietness 
of  their  hearts.  Or  are  your  afflictions  outward  and 
inward  together  ;  an  afflicted  soul  in  an  afflicted  body  1 
Well,  so  it  was  with  Paul,  Job,  and  many  other  of  those 
worthies  gone  before  you.  Surely  you  may  see  many  on 
earth  who  have  been,  and  are  in  far  lower  and  sadder 
states  than  you.  Or  if  not  on  earth,  doubtless  you  will 
admit  there  are  many  in  hell  who  would  be  glad  to 
change  conditions  with  you,  as  bad  as  you  think  yours 
to  be.  And  were  not  all  these  moulded  out  of  the  same 
lump  with  you  1  Surely  if  you  can  see  any  below  you, 
you  have  no  reason  to  return  so  ungratefully  upon  your 
God,  and  accuse  your  Maker  of  severity,  or  charge  God 
foolishly. 

3.  Look  inward ,  and  see  if  you  can  find  nothing  there 
to  quiet  you.  Cast  your  eye  into  your  own  heart ;  con¬ 
sider  either  its  corruptions  or  its  graces.  Cannot  you 
find  weeds  enough  there,  that  need  such  winter-weather 
as  this  to  rot  them  1  Hath  not  that  proud  heart  need 
enough  of  all  this  to  humble  it 'l  that  carnal  heart  need 
of  such  things  as  these  to  mortify  it  1  that  backsliding, 
wandering  heart  need  of  all  this  to  reduce  and  recover 


Cli.  29. 


PATIENCE  OF  CHRIST^  DEATH. 


359 


it  to  its  God  !  "If  need  be,  ye  are  in  heaviness.”  1  Pet. 
I  :  6.  0  Christian!  didst  thou  not  see  need  of  this  be¬ 

fore  thou  earnest  into  trouble!  Or  hath  not  God  shown 
thee  the  need  of  it  since  thou  wast  under  the  rod  1  Be  as¬ 
sured,  if  thou  dost  not  see  it,  thy  God  doth :  he  knows 
thou  wouldest  be  ruined  for  ever,  if  he  should  not  take 
this  course  with  thee. 

Thy  corruptions  require  all  this  to  kill  them.  And  as 
your  corruptions  call  for  it,  so  do  your  graces  too. 
Wherefore  think  ye  the  Lord  planted  the  principles  of 
faith,  humility,  patience,  in  your  soul  1  Were  they  put 
there  for  nothing  1  Did  the  Lord  intend  they  should  lie 
sleeping  !  Or  were  they  planted  there  to  be  exercised  1 
And  how  shall  they  be  exercised  without  tribulation  1 
Can  you  tell!  Doth  not  "  tribulation  work  patience,  and 
patience  experience,  and  experience  hope  1”  Rom.  5  : 
3,  4.  Is  not  "  the  trial  of  your  faith  much  more  precious 
than  of  gold  which  perishes  1”  1  Pet.  1  :  7.  Oh  look  in¬ 
ward,  and  you  will  be  quiet. 

4.  Look  outward ,  and  see  who  stands  by  and  observes 
you  under  your  trouble.  xAre  there  not  many  eyes  upon 
you;  yea,  many  envious  observers  round  about  you! 
It  was  David’s  request,  "  Lead  me,  0  Lord,  in  thy  righ¬ 
teousness,  because  of  my  enemies,”  Ps.  5:8;  or,  as  the 
Hebrew  word  there  might  be  rendered,  because  of  mine 
observers  or  watchers.  There  is  many  an  envious  eye 
upon  you.  To  the  wicked  there  can  scarcely  be  a  higher 
gratification,  than  to  see  your  conduct  under  trouble  so 
like  their  own ;  for  thereby  they  are  confirmed  in  their 
prejudices  against  religion,  and  in  their  good  opinion 
of  themselves.  "  These  may  talk  and  profess  more  than 
we,”  say  they,  "  but  when  they  are  tried,  it  appears 
plainly  enough,  their  religion  enables  them  to  do  no 
more  than  we  do  ;  they  talk  of  heaven’s  glory,  and  their 
future  expectations ;  but  it  is  only  talk,  for  it  is  appa¬ 
rent  enough  their  hopes  cannot  balance  a  small  affliction, 


360 


THE  FOUNTAIN  OF  LIFE. 


Ch.  29. 


with  all  the  happiness  they  talk  of.”  Oh,  how  do  you 
dishonor  Christ  before  his  enemies,  when  you  make 
them  think  all  your  religion  lies  in  talking  of  it! 

5.  Look  backward ,  and  see  if  there  be  nothing  behind 
you  that  may  hush  and  quiet  your  impatient  spirit ;  con¬ 
sult  the  multitude  of  experiences,  both  your  own  and 
others.  Is  this  the  first  strait  that  ever  you  were  in  \ 
If  so,  you  have  reason  to  be  quiet,  yet  to  bless  God  that 
hath  spared  you  so  long,  when  others  have  had  their 
days  filled  with  sorrow.  But  if  you  have  been  in  trou¬ 
bles  formerly,  and  the  Lord  hath  helped  you :  if  you 
have  passed  through  the  fire,  and  not  been  burnt ; 
through  the  waters,  and  not  drowned  ;  if  God  hath 
stood  by  you,  and  hitherto  helped  you;  O  what  cause 
have  you  to  be  quiet  now,  and  patiently  wait  for  the 
salvation  of  God !  Did  he  help  you  then,  and  cannot  he 
do  so  now  1  Did  he  give  water,  and  cannot  he  give  bread 
also  1  Is  he  the  God  of  the  hills  only,  and  not  the  God 
of  the  valleys  1  Oh  call  to  mind  the  days  of  old,  the 
years  of  the  right-hand  of  the  Most  High.  "These 
things  I  call  to  mind,  therefore  I  have  hope.”  Lam.  3  : 
21.  Have  you  kept  no  records  of  past  experience! 
How  ungrateful  then  have  you  been  to  your  God,  and 
how  injurious  to  yourself,  if  you  have  not  read  them 
over  in  such  a  day  as  this ;  for  to  that  end  were  they 
given  you. 

6.  Look  forward ,  to  the  end  of  your  troubles.  Look 
to  the  end  of  their  duration ,  and  that  is  very  near  ;  they 
shall  not  be  everlasting  troubles,  if  you  fear  the  Lord. 
"  The  God  of  all  grace,  who  hath  called  us  unto  his 
eternal  glory  by  Jesus  Christ,  after  that  ye  have  suffer¬ 
ed  awhile,  make  you  perfect.”  1  Pet.  5  :  10.  These  light 
afflictions  are  "  but  for  a  moment,”’  compared  with  the 
vafet  eternity  before  you.  What  are  a  few  days  and 
nights  of  sorrow  when  they  are  past  1  x4.re  they  not 
swallowed  up  as  a  drop  in  the  vast  ocean  1  But  more 


Cli.  29. 


PATIENCE  OF  CHRIST^  DEATH. 


361 


especially  look  to  their  result.  What  clo  all  these  af¬ 
flictions  tend  to  and  effect  1  Do  they  not  work  out  an 
exceeding  weight  of  glory  1  Are  you  not  by  them  made 
"partakers  of  his  holiness  V’  Heb.  12.  Is  not  the  fruit 
of  all  this,  to  take  away  your  sins  1  What !  and  be  im¬ 
patient  at  this ;  fret  and  repine,  because  God  is,  in  this 
way,  perfecting  your  happiness  \  Oh  ungrateful  soul ! 

7.  Look  to  the  right-hand ,  and  see  how  you  are 
shamed,  convinced,  and  silenced  by  other  Christians  ; 
and  it  may  be  such,  too,  as  never  made  the  profession 
you  have  done  ;  and  yet  can  not  only  patiently  bear  the 
afflicting  hand  of  God,  but  are  blessing,  praising,  and 
admiring  God  under  their  troubles ;  whilst  you  are  sin¬ 
ning  against  and  dishonoring  him  under  smaller  ones. 
It  may  be  you  will  find  some  poor  Christians  that  know 
not  where  to  get  their  next  meal,  and  yet  are  speaking 
of  the  bounty  of  their  God  ;  while  you  are  repining  in 
the  midst  of  plenty.  Ah!  if  there  be  any  ingenuousness 
in  you,  let  this  shame  you.  If  this  will  not,  then, 

8.  Look  to  your  left-hand ,  and  there  you  will  see  a 
sad  sight,  and  what  one  would  think  should  quiet  you. 
There  you  may  see  a  company  of  wicked,  unconverted 
sinners,  acting  under  their  troubles  but  too  much  like 
yourself.  What  do  they  more  than  fret  and  murmur, 
despond  and  sink ;  mix  sin  with  their  afflictions,  when 
the  rod  of  God  is  upon  them  '(  It  is  time  for  thee  to  im¬ 
prove,  when  thou  seest  how  near  thou  art  come  to 
them,  whom  thou  hopest  thou  shalt  never  be  ranked 
and  numbered  with. 

Reader,  such  considerations  as  these  would  be  of  sin¬ 
gular  use  to  thy  soul  at  such  a  time,  but  above  all,  thine 
eyeing  the  great  pattern  of  patience ,  Jesus  Christ ;  whose 
lamb-like  carriage,  under  a  trial  with  which  thine  is  not 
to  be  named,  is  here  recommended  to  thee.  Oh  how 
should  this  transform  thee  into  a  lamb,  for  meekness! 

Fountain.  1  n 


362 


THE  FOUNTAIN  OF  LIFE. 


Ch.  30, 


CHAPTER  XXX. 

THE  INSTRUCTIVENESS  OF  CHRIST’S  DEATH,  IN  HIS  SEVEN  LAST 
WORDS  ; — THE  FIRST,  “FATHER,  FORGIVE  THEM.” 

“  Then  said  Jesus ,  Father ,  forgive  them ,  for  they  know  not  what  they 

do.”  Luke ,  23 : 34. 

Vvre  have  considered  the  solitude  and  patience  of 
Christ’s  death.  We  come  now  to  its  instructiveness  in 
the  excellent  and  weighty  sayings  which  dropped  from 
his  blessed  lips  upon  the  cross,  whilst  his  sacred  blood 
dropped  on  the  earth  from  his  wounded  hands  and  feet. 
These  sayings  are  seven  in  number ;  three  direct¬ 
ed  to  his  Father,  and  four  to  those  about  him.  Of 
the  former  this  is  one,  "  Father,  forgive  them,”  &c.  In 
which  notice, 

The  mercy  prayed  for  :  "  Father,  forgive.”  Forgive¬ 
ness  is  not  only  a  mercy,  a  spiritual  mercy,  but  one  of 
the  greatest  mercies  a  soul  can  obtain  from  God,  without 
which,  whatever  else  we  have  from  God  is  no  mercy 
to  us. 

The  persons  for  whom  he  requests  forgiveness  :  who 
were  the  same  that  with  wicked  hands  crucified  him. 
Their  crime  was  the  most  horrid  ever  committed  by 
men.  The  best  of  mercies  is  by  him  desired  for  the 
worst  of  sinners.  , 

The  motive  or  argument  urged  to  procure  this  mercy 
for  them  :  "  They  know  not  what  they  do.”  As  if  he 
had  said,  Lord,  what  these  poor  creatures  do,  is  not  so 
much  out  of  malice  to  me  as  the  Son  of  God  ;  it  is  from 
their  ignorance.  To  the  same  purpose  the  apostle  saith, 
"  Whom  none  of  the  princes  of  this  world  knew ;  for 
had  they  known,  they  would  not  have  crucified  the  Lord 
of  glory.”  1  Cor.  2:8.  Yet  this  is  not  to  be  extended 


Cll.  30.  FATHER,  FORGIVE  THEM.  363 

to  all  that  had  a  hand  in  the  death  of  Christ,  but  to  the 
ignorant  multitude,  among  whom  were  some  who  after¬ 
wards  believed  in  him ;  "  And  now,  brethren,  I  wot  that 
through  ignorance  ye  did  it.”  Acts,  3:  17.  For  them 
this  prayer  of  Christ  was  heard.  Hence  we  derive  three 
propositions,  which  claim  each  to  be  distinctly  consi¬ 
dered,  viz. 

1.  That  ignorance  is  the  usual  cause  of  enmity  to 
Christ. 

2.  That  there  is  forgiveness  with  God ,  for  such  as  op¬ 
pose  Christ  through  ignorance. 

3.  That  to  forgive  enemies ,  and  beg  forgiveness  for 
them ,  is  the  true  Christian  spirit. 

Proposition  1.  Ignorance  is  the  usual  cause  of  enmity  to 

Christ. 

And  here  let  us  inquire,  what  their  ignorance  of  Christ 
was  ;  whence  it  was  ;  and  how  it  disposed  them  to  such 
enmity  against  him. 

I.  What  was  their  ignorance  who  crucified  Christ  1 
They  knew  many  other  truths,  but  did  not  know  Jesus 
Christ ;  in  that  their  eyes  were  held.  Natural  light  they 
had  ;  yea,  and  scripture  light  they  had  \  but  in  this  par¬ 
ticular,  that  this  was  the  Son  of  God,  the  Saviour  of  the 
world,  they  were  blind  and  ignorant.  But  how  could 
that  be  1  Had  they  not  heard  at  least  of  his  miraculous 
works'!  Did  they  not  see  how  his  birth,  life,  and  death 
agreed  with  the  prophecies,  both  in  time,  place,  and 
manner  1  Whence  should  their  ignorance  arise,  when 
they  saw,  or  at  least  might  have  seen,  the  Scriptures 
fulfilled  in  him  ;  and  that  he  came  amonof  them  at  a 
time  when  they  were  full  of  expectations  of  the  Mes¬ 
siah  1 

II.  It  is  true,  indeed,  they  knew  the  Scriptures ;  and 
it  cannot  but  be  supposed  the  fame  of  his  mighty  works 
had  reached  their  ears :  but  yet, 


364 


THE  FOUNTAIN  OF  LIFE. 


Ch.  30. 


1.  Though  they  had  the  Scriptures  among  them,  they 
misunderstood  them.  You  find,  John,  7  :  52,  how  they 
reason  with  Nicodemus  against  Christ ;  "Art  thou  also 
of  Galilee  1  Search,  and  see  :  for  out  of  Galilee  ariseth 
no  prophet.”  Here  is  a  double  mistake  :  they  supposed 
Christ  to  arise  out  of  Galilee,  whereas  he  was  of  Beth¬ 
lehem,  though  much  conversant  in  the  parts  of  Galilee  ; 
and  they  thought,  because  they  could  find  no  prophet 
had  arisen  out  of  Galilee,  therefore  none  should. 

Another  mistake  that  blinded  them  about  Christ,  was 
from  their  belief  that  Christ  should  not  die,  but  live  for 
ever:  "We  have  heard  out  of  the  law,  that  Christ 
abideth  for  ever :  and  how  sayest  thou,  the  Son  of  man 
must  be  lifted  up  1  who  is  this  Son  of  man  1”  John,  12  : 
34.  This  they  probably  gathered  from  such  passages  as 
Isa.  9:7,"  Of  the  increase  of  his  government  and  peace 
there  shall  be  no  end,  upon  the  throne  of  David.”  In 
like  manner  we  find  them  in  another  mistake  5  "  We 
know  this  man  whence  he  is  ;  but  when  Christ  cometh, 
no  man  knoweth  whence  he  is.”  John,  7  :  27.  This,  like¬ 
ly,  proceeded  from  their  misunderstanding  of  Micah,  5  : 
2,  "  His  goings  forth  have  been  from  of  old,  from  ever¬ 
lasting.”  Thus  were  they  blinded  about  the  person  of 
Christ,  by  the  misinterpretation  of  scripture  prophecies. 

2.  Another  thing  occasioning  their  mistake  of  Christ, 
was  the  outward  meanness  of  his  condition.  They  ex¬ 
pected  a  pompous  Messiah,  one  that  should  come  with 
state  and  glory,  as  the  king  of  Israel.  But  when  they 
saw  him  in  the  form  of  a  servant,  coming  in  poverty, 
not  to  be  ministered  unto,  but  to  minister,  they  utterly 
rejected  him:  "We  hid  as  it  were  our  faces  from  him; 
he  was  despised,  and  we  esteemed  him  not.”  Isa.  53  :  3. 
Nor  is  it  any  great  wonder  these  should  be  scandalized 
at  his  poverty,  when  the  disciples  themselves  had  such 
carnal  apprehensions  of  his  kingdom.  Mark,  10  :  37,  38. 

3.  Add  to  this,  their  implicit  faith  in  the  learned  rab- 


Ch.  30. 


FATHER,  FORGIVE  THEM. 


365 


lies  and  doctors,  who  utterly  misled  them  in  this  matter, 
and  greatly  prejudiced  them  against  Christ.  "Lo,  he 
speaketh  boldly,  and  they  say  nothing  to  him.  Do  the 
rulers  know  indeed  that  this  is  the  very  Christ  V  They 
drew  their  faith  from  their  rulers,  and  followed  wher¬ 
ever  they  led. 

III.  Let  us  see  how  this  ignorance  disposed  them  to 
such  enmity  against  Christ. 

Ignorance  disposes  men  to  enmity  and  opposition  to 
Christ,  by  removing  those  checks  and  rebukes  of  con¬ 
science  by  which  they  are  restrained  from  evil.  As 
conscience  binds  and  reproves  by  the  authority  and  vir¬ 
tue  of  the  law  of  God,  where  that  law  is  not  known, 
there  can  be  no  reproofs  5  and  therefore  we  truly  say 
that  ignorance  is  virtually  every  sin. 

Ignorance  enslaves  and  subjects  the  soul  to  the  lusts 
of  Satan ;  he  is  "  the  ruler  of  the  darkness  of  this 
world.”  Eph.  6  :  12.  There  is  no  work  so  base  and  vile, 
but  an  ignorant  man  will  undertake  it. 

Nay,  if  a  man  be  ignorant  of  Christ,  his  truth,  or 
people,  he  will  not  only  oppose  and  persecute,  but  think 
it  his  duty  so  to  do.  John,  16  :  3.  Before  the  Lord  open¬ 
ed  Paul’s  eyes,  u  he  verily  thought  that  he  ought  to  do 
many  things  contrary  to  the  name  of  Christ.” 

Inference  1.  How  falsely  is  the  Gospel  charged  as 
the  cause  of  discord  and  trouble  in  the  world !  It  is  not 
light,  but  darkness,  that  makes  men  tierce  and  cruel.  As 
light  increases,  so  doth  peace  :  "  The  wolf  also  shall 
dwell  with  the  lamb,  and  the  leopard  lie  down  with  the 
kid  \  and  the  calf  and  the  young  lion  and  the  fatling  to¬ 
gether  ;  and  a  little  child  shall  lead  them.  They  shall 
not  hurt  nor  destroy  in  all  my  holy  mountain:  for  the 
earth  shall  be  full  of  the  knowledge  of  the  Lord,  as  the 
waters  cover  the  sea.”  Isa.  11  :  6,  9.  What  a  sad  con¬ 
dition  would  the  world  be  in  without  Gospel  light !  all 
places  would  be  dens  of  rapine,  and  mountains  of  prey 


366 


THE  FOUNTAIN  OF  LIFE. 


Ch.  30 


Certainly  we  owe  much  of  our  civil  liberty  and  outward 
tranquillity  to  Gospel  light.  If  a  sword,  or  variance,  at 
any  time,  follow  the  Gospel,  it  is  but  an  accidental,  not 
a  direct  and  proper  effect  of  it. 

2.  How  dreadful  is  it  to  oppose  Christ  and  his  truths 
knowingly!  Christ  pleads  their  ignorance  as  an  argu¬ 
ment  to  procure  their  pardon.  Paul  himself  was  once 
filled  with  rage  and  madness  against  Christ  and  his 
truth :  it  was  well  for  him  that  he  did  it  ignorantly : 
had  he  gone  against  his  light  and  knowledge,  there 
had  been  little  hope  of  him:  "I  was  a  blasphemer,  a 
persecutor,  and  injurious ;  but  I  obtained  mercy,  be¬ 
cause  I  did  it  ignorantly,  in  unbelief.”  1  Tim.  1:13.  I 
do  not  say,  it  is  utterly  impossible  for  one  that  know¬ 
ingly  and  maliciously  opposes  and  persecutes  Christ 
and  his  people  to  be  forgiven,  but  it  is  not  usual.  Heb 
6  :  4,  5.  There  are  few  instances  of  it. 

3.  What  an  awful  majesty  sits  upon  the  brow  of  holi¬ 
ness,  that  so  few,  who  see  it,  dare  to  oppose  it !  Few  are 
so  daringly  wicked  as  to  fight  against  it  with  open  eyes : 
"  Who  will  harm  you  whilst  ye  are  followers  of  that 
which  is  good  1”  1  Pet.  3:13.  Who  dare  be  so  hardy  as 
to  attack  known  godliness,  or  afflict  and  wrong  the  known 
friends  of  it  1  The  true  reason  why  many  Christians  suf¬ 
fer,  is  not  because  they  are  godly,  but  because  they  do 
not  manifest  the  power  of  godliness  more  than  they  do : 
their  lives  are  so  like  the  lives  of  others,  that  they  are 
often  mistaken  for  others.  For  holiness,  manifested  in 
its  power,  is  so  awfully  glorious,  that  the  consciences 
of  the  vilest  cannot  but  honor  it.  "  Herod  feared  John, 
for  he  was  a  just  man.”  Mark,  6  :  20. 

4.  The  enemies  of  Christ  are  objects  of  pity.  Alas, 
they  are  blind,  and  know  not  what  they  do.  Nor  should 
any  other  affection  than  pity  stir  in  our  hearts  towards 
them.  Were  their  eyes  but  open,  they  would  never  do 
as  they  do ;  we  should  look  upon  them  as  the  physician 


Ch.  30.  FATHER,  FORGIVE  THEM.  367 

doth  upon  his  diseased  patient.  Did  they  but  see  with 
the  same  light  you  do,  they  would  be  as  far  from  hating 
Christ,  or  his  ways,  as  you  are.  As  soon  as  they  cease 
to  be  ignorant,  they  cease  to  hate,  saith  Tertullian. 

5.  How  needful  is  it  before  we  engage  against  any 
person  or  way,  to  be  well  satisfied  that  it  is  wickedness 
we  oppose  !  You  see  the  world  generally  mistakes  in 
this  matter.  Oh  beware  of  doing  you  know  not  what ! 
for  Satan  will  know  what  he  is  doing  by  you  :  he  blinds 
your  eyes,  and  then  sets  you  to  work.  You  may  eter¬ 
nally  reflect  on  and  lament  what  you  have  done.  Oh 
beware  what  you  now  do  ! 

Proposition  2.  There  is  forgiveness  with  God ,  for 
such  as  oppose  Christ  through  ignorance. 

If  "  all  manner  of  sin  and  blasphemy  shall  be  forgiven 
unto  men,”  Matt.  12  :  31,  even  those  whose  wicked 
hands  crucified  Christ  may  receive  remission  by  that 
blood  they  shed.  Compare  Acts,  2  :  23,  38.  And  here  I 
must  show  what  forgiveness  is,  and  the  possibility  of  it, 
for  such  as  ignorantly  oppose  Christ. 

I.  Forgiveness  is  God's  gracious  discharge  of  a  be¬ 
lieving  penitent  sinner  from  the  guilt  of  all  his  sin ,  for 
Christ's  sake. 

It  is  God's  discharge.  None  can  forgive  sin  but  God 
only.  Mark,  2  :  7.  The  primary  and  principal  wrong  is 
done  to  him:  "Against  thee,  thee  only,”  that  is,  thee 
mainly  or  especially,  "have  I  sinned.”  Psalm  51  :  4. 
Sins  are  called  debts,  debts  to  God,  Matt.  6  :  12 ;  and  as 
pecuniary  debts  oblige  him  that  owes  them  to  the  pen- 
alty,  if  not  discharged,  so  do  our  sins.  And  who  can  dis¬ 
charge  the  debtor  but  the  creditor  1 

It  is  a  gracious  act  of  discharge.  "  I,  even  I,  am  he 
that  blotteth  out  thy  transgressions  for  mine  own  sake.” 
Isa.  43  :  25.  And  yet  sin  is  not  so  forgiven,  that  God 
expects  no  satisfaction  at  all ;  but  none  from  us,  because 
God  hath  provided  a  surety  for  us,  by  whom  he  is  satis- 


368 


THE  FOUNTAIN  OF  LIFE. 


Ch.  30. 


fied  :  "  In  whom  we  have  redemption  through  his  blood, 
the  forgiveness  of  sins,  according  to  the  riches  of  his 
grace.”  Eph.  1  :  7. 

It  is  a  gracious  discharge  from  the  guilt  of  sin.  Guilt 
is  that  which  pardon  properly  deals  with,  involving  ob¬ 
ligation  to  punishment.  Pardon  is  the  dissolving  of  that 
obligation.  The  pardoned  soul  is  a  discharged  soul : 
"  Who  shall  lay  any  thing  to  the  charge  of  God’s  elect  1 
It  is  God  that  justifieth,  who  is  he  that  condemnetlrl  It 
is  Christ  that  died.”  Rom.  8  :  33. 

It  is  God’s  discharge  of  a  believing  penitent  sinner . 
Infidelity  and  impenitence  are  not  only  sins  in  them¬ 
selves,  but  such  as  bind  all  other  sins  upon  the  soul. 
"  By  him,  all  that  believe  are  justified  from  all  things.” 
Acts,  10  :  43.  So  Acts,  3  :  19,  "  Repent  therefore,  that 
your  sins  may  be  blotted  out this  is  the  method  in 
which  God  dispenses  pardon  to  sinners. 

It  is  for  Chrisfs  sake  we  are  discharged ;  he  is  the 
meritorious  cause  of  our  remission :  "  As  God,  for 
Christ’s  sake,  hath  forgiven  you.”  Eph.  4  :  32.  It  is  his 
blood  alone  that  meritoriously  procures  our  discharge. 
This  is  a  brief  and  true  account  of  the  nature  of  for¬ 
giveness. 

II.  Now  to  evince  the  possibility  of  forgiveness  for 
such  as  ignorantly  oppose  Christ ,  let  these  things  be 
weighed  : 

1.  Why  should  any  poor  soul,  now  humbled  for  its 
enmity  to  Christ  in  the  days  of  ignorance,  question  the 
possibility  of  forgiveness,  when  there  is  more  efficacy  in 
the  blood  of  Christy  the  meritorious  cause,  than  is  requi¬ 
site  to  the  forgiveness  of  the  most  aggravated  sins'! 
There  is  power  enough  in  that  blood,  not  only  to  par¬ 
don  thy  sins,  but  the  sins  of  the  whole  world,  were  it 
actually  applied.  1  John,  2  :  2.  There  is  not  only  a  suf¬ 
ficiency,  but  a  redundancy  of  merit,  in  that  precious 
blood. 


Ch.  30. 


FATHER,  FORGIVE  THEM. 


369 


2.  And  as  the  sin  of  ignorantly  opposing  Christ  ex¬ 
ceeds  not  the  power  of  the  meritorious  cause  of  for¬ 
giveness  ;  so  neither  is  it  any  where  excluded  from  par¬ 
don  by  the  word  of  God.  Nay,  such  is  the  extensive- 

ess  of  the  promise  to  believing  penitents,  that  this 
case  is  manifestly  included,  and  forgiveness  tendered 
to  thee  in  the  promises  :  "  Let  the  wicked  forsake  his 
way,  and  the  unrighteous  man  his  thoughts ;  and  let 
him  return  unto  the  Lord,  and  he  will  have  mercy  on 
him,  and  to  our  God,  for  he  will  abundantly  pardon.” 
Isa.  55  : 7.  There  are  many  such  extensive  promises  in 
the  Scriptures  j  and  not  one  parenthesis  in  all  these 
blessed  pages,  in  which  this  case  is  excepted. 

3.  And  it  is  yet  more  satisfactory  ;  that  God  hath  al¬ 
ready  forgiven  such  sinners,  and  those  eminent  for  their 
enmity  to  Christ,  that  others  may  be  encouraged  to 
hope  for  the  same  mercy,  when  they  also  shall  be,  in 
the  same  manner,  humbled  for  it.  One  striking  exam¬ 
ple  is  that  of  Paul,  1  Tim.  1  :  13,  16,  "  who  was  before 
a  blasphemer,  a  persecutor,  and  injurious  :  but  I  obtain¬ 
ed  mercy,  because  I  did  it  ignorantly  in  unbelief.  Ilow- 
beit  for  this  cause  I  obtained  mercy,  that  in  me  first 
Jesus  Christ  might  show  forth  all  long-suffering,  for  a 
pattern  to  them  which  should  hereafter  believe  on  him 
to  life  everlasting.” 

4.  Moreover,  it  is  encouraging  to  consider,  that  when 
God  had  cut  off  others  in  the  wav  of  their  sin,  he  hath 
hitherto  spared  thee.  What  speaks  this  but  a  purpose  of 
mercy  to  thy  soul  1  Thou  shouldst  account  the  long- 
suffering  of  God  thy  salvation.  2  Pet.  3 :  15.  Had  he 
smitten  thee  in  the  way  of  thy  sin  and  enmity  to  Christ, 
what  hope  had  remained!  But  if  he  hath  not  only 
spared  thee,  but  also  given  thee  a  heart  ingenuously 
humbled  for  thy  sins ;  doth  not  this  speak  mercy  for 
thee!  surely  it  looks  like  a  gracious  design  of  love  to 
thy  soul. 

16* 


370 


THE  FOUNTAIN  OF  LIFE. 


Ch.  30. 


Inference  1.  Is  there  forgiveness  with  God  for  such 
as  have  been  enemies  to  Christ,  his  truth,  and  Gospel  I 
Then  certainly  there  is  pardon  and  mercy  for  the  friends 
of  God ,  who  involuntarily  fall  into  sin  by  the  surprisals 
of  temptation,  and  are  penitent  for  it,  as  ingenuous  chil¬ 
dren  for  offending  a  good  father.  Can  any  doubt,  if 
God  have  pardon  for  such  enemies,  he  hath  it  for  chil¬ 
dren!  If  he  have  forgiveness  for  such  as  shed  the  blood 
of  Christ  with  wicked  hands,  hath  he  not  much  more 
mercy  and  forgiveness  for  such  as  love  Christ,  and  are 
more  afflicted  for  their  sin  against  him,  than  by  all 
other  troubles  1 

How  sorrowful  do  the  dear  children  of  God  sometimes 
sit,  after  their  lapse  into  sin  !  Will  God  ever  pardon 
this  1  will  he  be  reconciled  again  1  May  I  hope  his  face 
shall  be  to  me  as  in  former  times  (  Mourning  soul !  if 
thou  didst  but  know  the  largeness,  tenderness,  freeness 
of  that  grace,  which  yearns  over  enemies,  and  hath 
given  forth  thousands  and  ten  thousands  of  pardons  to 
the  worst  of  sinners,  thou  wouldst  not  sink  thus. 

2.  Is  there  pardon  with  God  for  enemies  1  How  inex¬ 
cusable  then  are  all  they  that  persist  and  perish  in  their 
enmity  to  Christ!  Surely  their  destruction  is  of  them 
selves.  Mercy  is  offered  to  them ,  if  they  will  receive  it, 
Isa.  55  :  7.  Proclamation  is  made  in  the  Gospel,  that  if 
there  be  any  among  the  enemies  of  Christ,  who  re¬ 
pent  of  what  they  have  been  and  done  against  him,  and 
are  now  unfeignedly  willing  to  be  reconciled,  they  shall 
find  mercy  :  but  "  God  shall  wound  the  head  of  the  ene¬ 
mies,  and  the  hairy  scalp  of  such  an  one  as  goeth  on 
still  in  his  trespasses.”  Psa.  68  :  21.  "  If  he  turn  not, 
lie  will  whet  his  sword ;  he  hath  bent  his  bow,  and 
made  it  ready.  He  hath  also  prepared  for  him  the  in¬ 
struments  of  death  ;  he  ordaineth  his  arrows  against  the 
persecutors.”  Psa.  7 :  12,  13.  This  lays  the  blood  of 
every  man  that  perishes  in  his  enmity  to  Christ,  at  his 


Oil.  30.  FATHER,  FORGIVE  THEM.  371 

M 

own  door ;  and  vindicates  the  righteousness  of  God,  in 
the  severest  strokes  of  wrath  upon  them.  This  also  will 
oe  a  cutting  thought  to  their  hearts  eternally :  I  might 
once  have  had  pardon,  and  I  refused  it :  the  Gospel 
trumpet  sounded ;  gracious  terms  were  offered,  but  I 
rejected  them. 

3.  Is  there  mercy  with  God  and  forgiveness,  even  for 
his  worst  enemies,  upon  their  submission!  How  unlike 
to  God  then  are  all  implacable  spirits !  Some  there  are 
that  cannot  bring  their  hearts  to  forgive  an  enemy ;  "to 
whom  revenge  is  sweeter  than  life.”  1  Sam.  24  :  16. 
"  If  a  man  find  his  enemy,  will  he  let  him  go  1”  This  is 
hell-fire,  a  fire  that  never  goeth  out.  How  little  do  such 
poor  creatures  consider :  if  God  should  deal  by  them, 
as  they  do  by  others,  what  words  could  express  the 
misery  of  their  condition  !  It  is  a  sad  sin,  and  a  sad 
sign,  a  character  of  a  wretched  state,  wherever  it  ap¬ 
pears.  Those  that  have  found  mercy,  should  be  ready 
to  show  mercy  ;  and  they  that  expect  mercy  themselves, 
should  not  deny  it  to  others. 

Proposition  3.  To  forgive  enemies  and  beg  forgive¬ 
ness  for  them ,  is  the  true  Christian  spirit. 

Thus  did  Christ:  "Father,  forgive  them.”  And  thus 
did  Stephen,  in  imitation  of  Christ:  "And  they  stoned 
Stephen,  calling  upon  God,  and  saying,  Lord  Jesus,  re¬ 
ceive  my  spirit.  And  he  kneeled  down,  and  cried  with 
a  loud  voice,  Lord,  lay  not  this  sin  to  their  charge.” 
Acts,  7  :  59,  60.  This  accords  with  the  rule  of  Christ, 
"  But  I  say  unto  you,  love  your  enemies ;  bless  them 
that  curse  you,  do  good  to  them  that  hate  you,  and  pray 
for  them  which  despitefully  use  you  and  persecute  you  j 
that  ye  may  be  the  children  of  your  Father  which  is  in 
heaven.”  Matt.  5  :  44,  45.  And  here  I  shall  show  what 
a  forgiving  spirit  is,  and  how  well  it  becomes  all  that 
call  themselves  Christians. 

I.  Let  us  inquire  what  this  Christian  forgiveness  is . 


372 


THE  FOUNTAIN  OF  LIFE. 


Ch.  30. 


1.  It  consists  not  in  a  stoical  insensibility  to  wrongs 
and  injuries.  God  hath  not  made  men  blocks,  that  have 
no  sense  or  feeling.  Nor  hath  he  made  a  law  incon¬ 
sistent  with  their  very  natures ;  but  allows  us  a  tender 
sense  of  natural  evils,  though  he  will  not  allow  us  to 
revenge  them  by  moral  evils :  nay,  the  more  deep  and 
tender  our  sense  of  wrongs  and  injuries,  the  more  ex¬ 
cellent  is  our  forgiveness  of  them  ;  so  that  a  forgiving 
spirit  doth  not  exclude  sense  of  injuries,  but  the  sense 
of  injuries  graces  the  forgiveness  of  them. 

*2.  Christian  forgiveness  is  not  a  politic  concealment 
of  our  wrath  and  revenge,  because  it  will  be  a  reproach 
to  manifest  it,  or  because  we  want  opportunity.  This 
is  carnal  policy,  not  Christian  meekness.  So  far  from 
being  the  mark  of  a  gracious  spirit,  it  is  apparently  the 
sign  of  a  vile  nature. 

3.  Christian  forgiveness  is  not  an  injurious  giving 
up  of  our  rights  to  the  pleasure  of  every  one  that 
would  invade  them.  No  ;  these  we  may  lawfully  defend 
and  preserve  ;  though,  if  we  cannot  defend  them  law¬ 
fully,  we  must  not  avenge  our  wrongs :  this  is  not  Chris¬ 
tian  forgiveness.  But,  positively, 

It  is  a  Christian  lenity ,  or  gentleness  of  mind ,  freely 
passing  by  the  injuries  done  to  us ,  in  obedience  to  the 
command  of  God. 

It  is  a  lenity ,  or  gentleness  of  mind.  The  grace  of 
God  calms  the  tumultuous  passions;  corrects  our  dis¬ 
turbed  spirits,  and  makes  them  benign,  gentle,  and  easy 
to  be  entreated:  "The  fruit  of  the  Spirit  is  love,  joy, 
peace,  long-suffering,  gentleness.”  Gal.  5  :  22. 

This  gracious  lenity  inclines  the  Christian  to  pass  by 
injuries  ;  so  to  pass  them  by,  as  neither  to  retain  them 
revengefully  in  the  mind,  or  requite  them  when  we  have 
opportunity ;  yea,  and  that  freely  :  not  by  constraint, 
because  we  cannot  avenge  ourselves,  but  willingly.  We 
abhor  to  do  it  when  we  can.  So  that  as  a.  carnal  heart 


Ch.  30.  FATHER,  FORGIVE  THEM.  373 

thinks  revenge  its  glory,  the  gracious  heart  is  content 
that  forgiveness  should  be  his  glory.  I  will  be  even 
with  him,  saith  nature  :  I  will  be  above  him,  saith  grace  : 
it  is  his  glory  to  pass  over  transgression.  Prov.  19:11. 

And  this  it  doth  in  obedience  to  the  command  of  God. 
Their  own  nature  inclines  men  another  way.  "  The  spirit 
that  is  in  us  lusteth  to  envy  ;  but  he  giveth  more  grace.” 
Jam.  4:5.  It  lusteth  to  revenge,  but  the  fear  of  God 
represseth  those  motions.  Such  considerations  as  these : 
God  hath  forbidden  me  j  yea,  and  God  hath  forgiven  me, 
as  well  as  forbidden  me :  prevail  upon  him  when  nature 
urges  to  revenge  the  wrong.  "  Be  kind  one  to  another, 
tender-hearted,  forgiving  one  another,  even  as  God  for 
Christ’s  sake  hath  forgiven  you.”  Eph.  4  :  32.  This  is 
forgiveness  in  a  Christian  sense.  And, 

II.  This  is  excellent ,  and  singularly  becoming  the  pro¬ 
fession  of  Christ. 

It  speaks  your  religion  excellent,  that  it  can  mould 
your  hearts  into  that  heavenly  frame,  to  which  they  are 
so  averse,  yea,  contrarily  disposed  by  nature.  It  is  the 
glory  of  pagan  morality,  that  it  can  hide  men’s  lusts  and 
passions :  the  glory  of  Christianity  that  it  can  destroy, 
and  really  mortify  the  lusts  of  nature.  Would  Chris¬ 
tians  but  live  up  to  the  excellent  principles  of  their  re¬ 
ligion,  Christianity  would  be  no  more  rivalled  by  pagan 
morality  :  the  Christian  challenged  to  imitate  Socrates ! 
Oh  Christians,  yield  not  the  day  to  heathens!  Let  all 
the  world  see  the  true  greatness,  heavenliness,  and  ex¬ 
cellency  of  our  represented  Pattern ;  and  by  true  mor¬ 
tification  of  your  corrupt  nature,  enforce  an  acknowledg¬ 
ment  from  the  world,  that  a  greater  than  Socrates  is 
here.  He  that  is  really  a  meek,  humble,  patient,  heaven¬ 
ly  Christian,  wins  this  glory  to  his  religion,  that  it  can 
do  more  than  all  other  principles  and  rules  in  the  world. 
In  nothing  were  the  most  accomplished  heathens  more 
defective  than  in  theforgiving  of  injuries:  it  was  a  thing 


374 


THE  FOUNTAIN  OF  LIFE. 


Ch.  30. 


they  could  not  understand,  or,  if  they  did,  could  never 
bring  their  hearts  to  it ;  witness  that  rule  of  their  great 
Tully:  "It  is  the  first  office  of  justice  (saith  he,)  to 
hurt  no  men,  except  first  provoked  by  an  injury.”  The 
addition  of  that  exception  spoiled  his  excellent  rule. 

But  Christianity  teaches,  and  some  Christians  have 
attained  it,  to  receive  evil,  and  return  good:  "Being 
reviled,  we  bless  ;  being  persecuted,  we  suffer  it ;  being 
defamed,  we  entreat.”  1  Cor.  4 :  12,  13.  This  is  that 
meekness  wrought  in  us  by  the  wisdom  from  above. 
James,  3  :  17.  This  commends  a  man  to  the  consciences 
of  others,  who,  with  Saul,  must,  acknowledge,  when 
they  see  themselves  so  outdone,  "  Thou  art  more  righ¬ 
teous  than  I,”  1  Sam.  24  :  16,  17 ;  who  must  say,  had 
we  been  so  much  injured,  and  had  such  opportunities  to 
revenge,  we  should  never  have  passed  them  by,  as  these 
men  did.  This  impresses  and  stamps  the  very  image 
of  God  upon  the  creature,  and  makes  us  like  our  heaven¬ 
ly  Father,  who  doeth  good  to  his  enemies,  and  sends 
showers  of  outward  blessings  upon  them  that  pour  out 
floods  of  wickedness  daily  to  provoke  him.  Matt.  5 : 
44,  45.  In  a  word,  this  Christian  temper  gives  a  man 
the  true  possession  and  enjoyment  of  himself.  So  that 
our  breasts  shall  be  as  the  pacific  sea,  smooth  and  plea¬ 
sant,  when  others  are  as  the  raging  sea,  foaming  and 
casting  up  mire  and  dirt. 

Inference  1.  The  Christian  religion  is  the  greatest 
friend  to  the  peace  and  tranquillity  of  states  and  king¬ 
doms.  Nothing  is  more  opposite  to  the  true  Christian 
spirit,  than  implacable  fierceness,  strife,  revenge,  tumult, 
and  uproar.  It  teaches  men  to  do  good,  and  receive  evil ; 
to  receive  evil,  and  return  good.  "  The  wisdom  that  is 
from  above,  is  first  pure,  then  peaceable,  gentle,  and 
easy  to  be  entreated;  full  of  mercy  and  good  fruits; 
without  partiality,  and  without  hypocrisy  ;  and  the  fruit 
of  righteousness  is  sown  in  peace  of  them  that  make 


Ch.  30.  FATHER,  FORGIVE  THEM.  375 

peace.”  James,  3  :  17,  18.  The  church  is  a  dove  for  meek¬ 
ness.  Cant.  6  :  9.  When  the  world  grows  full  of  strife, 
Christians  then  grow  weary  of  the  world:  and  sigh  out 
the  psalmist’s  request,  "  O  that  I  had  wings  like  a  dove  ! 
then  would  I  fly  away  and  be  at  rest.” 

The  rule  by  which  we  are  to  walk,  is,  "  If  it  be  pos¬ 
sible,  as  much  as  lieth  in  you,  live  peaceably  with  all 
men.  Dearly  beloved,  avenge  not  yourselves,  but  rather 
give  place  unto  wrath;  for  it  is  written,  Vengeance  is 
mine,  I  will  repay  it,  saith  the  Lord.”  Rom.  12 :  18,  19. 
It  is  not  religion,  but  our  lusts,  that  make  the  world  so 
unquiet.  James,  4  :  1,  2.  Not  godliness,  but  wickedness, 
that  makes  men  bite  and  devour  one  another.  One  of 
the  first  effects  of  the  Gospel,  is  to  civilize  those  places 
where  it  comes,  and  settle  order  and  peace  among  men. 
Happy  would  it  be  if  religion  did  more  obtain  in  all  na¬ 
tions.  It  is  the  greatest  friend  to  their  tranquillity  and 
prosperity. 

2.  How  dangerous  a  thing  is  it  to  abuse  and  wrong 
meek  and  forgiving  Christians  !  Their  readiness  to  for¬ 
give  often  invites  injury,  and  encourages  vile  spirits  to 
insult  and  trample  upon  them :  but  if  men  would  se¬ 
riously  consider  it,  there  is  nothing  should  more  deter 
and  affright  them  from  such  practices  than  the  spirit  of 
forgiveness.  You  may  abuse  and  wrong  them,  and  they 
must  not  avenge  themselves,  nor  repay  evil  for  evil: 
true,  but  because  they  do  not,  the  Lord  will ;  even  the 
Lord  to  whom  they  commit  the  matter  ;  and  he  will  do 
it  to  purpose,  except  ye  repent. 

"  Be  patient  therefore,  brethren,  unto  the  coming  of 
the  Lord.”  James,  5  :  7.  Will  ye  stand  to  that  issue  I 
had  you  rather  indeed  have  to  do  with  God  than  with 
men]  When  the  Jews  put  Christ  to  death,  "he  com¬ 
mitted  himself  to  Him  that  judgeth  righteously.”  1  Pet. 
2  :  22,  23.  And  did  they  gain  any  thing  by  that  1  did 
not  the  Lord  severely  avenge  the  blood  of  Christ  on 


37G  THE  FOUNTAIN  OF  LIFE.  Ch.  31. 

them  and  their  children  %  yea,  do  not  they  and  their 
children  groan  under  the  doleful  effects  of  it  to  this  day  I 
If  God  undertakes  (as  he  always  doth)  the  cause  of  his 
abused,  meek,  and  peaceable  people,  he  will  be  sure  to 
avenge  it  sevenfold  more  than  they  could. 

3.  Let  us  all  imitate  our  pattern ,  the  Lord  Jesus  Christ, 
and  labor  for  meek,  forgiving  spirits.  I  shall  only  pro¬ 
pose  two  inducements  to  it ;  the  honor  of  Christ,  and 
your  own  peace;  two  things  dear  indeed  to  a  Christian. 
His  glory  is  more  than  your  life,  and  all  that  you  en¬ 
joy  in  this  world.  Oh  do  not  expose  it  to  the  scorn  and 
derision  of  his  enemies.  Let  them  not  say,  How  is 
Christ  a  lamb,  when  his  followers  are  lions  1  how  is  the 
church  a  dove,  when  its  members  tear  and  devour  like 
birds  of  prey  1  Consult  also  the  quiet  of  your  own  spir¬ 
its.  What  is  life  worth,  without  the  comfort  of  life  1 
What  can  you  have  in  all  that  you  do  possess  in  the 
world,  as  long  as  you  have  not  the  possession  of  your 
own  souls  1  If  your  spirits  be  full  of  tumult  and  re¬ 
venge,  the  Spirit  of  Christ  will  grow  a  stranger  to  you : 
that  Dove  delights  in  clean  and  quiet  breasts.  Oh  then 
imitate  your  Lord  in  this  grace  also  ! 


CHAPTER  XXXI. 

SECOND  EXCELLENT  WORD  OF  CHRIST  UPON  THE  CROSS. 
“BEHOLD  THY  MOTHER  I” 

“  Then  saith  he  to  the  disciple ,  Behold  thy  mother  l”  John,  19:27. 

In  this  second  memorable  and  instructive  word  of  our 
Lord  Jesus  Christ  upon  the  cross,  he  has  left  us  an  ex¬ 
cellent  pattern  for  the  discharge  of  our  relative  duties. 
It  may  be  well  said,  the  Gospel  makes  the  best  husbands 


Ch.  31. 


BEHOLD  THY  MOTHER. 


377 


and  wives,  the  best  parents  and  children,  the  best  mas¬ 
ters  and  servants :  it  furnishes  the  most  excellent  pre¬ 
cepts,  and  proposes  the  best  patterns.  Here  we  have 
the  pattern  of  Jesus  Christ  presented  to  all  children  for 
their  imitation,  teaching  them  how  to  acquit  themselves 
towards  their  parents,  according  to  the  laws  of  nature 
and  grace.  Christ  was  not  only  subject  and  obedient  to 
his  parents  whilst  he  lived,  but  manifested  his  tender  care 
even  whilst  he  hung  in  the  torments  of  death  upon  the 
cross.  "  Then  saith  he  to  the  disciple,  Behold  thy  mo¬ 
ther!” 

The  words  contain  an  affectionate  recommendation 
of  his  distressed  mother  to  the  care  of  a  dear  disciple, 
a  bosom  friend. 

The  design  and  end  was  to  manifest  his  tender  re¬ 
spect  and  care  for  his  mother,  who  was  now  in  a  most  dis- 
tressed,  comfortless  state.  For  now  was  Simeon’s  pro* 
phecy,  Luke,  2:  35,  fulfilled  in  the  trouble  and  anguish 
that  filled  her  soul.  Her  soul  was  "  pierced”  for  him, 
both  as  she  was  his  mother,  and  as  she  was  a  mystical 
member  of  him,  her  Head,  her  Lord :  and  therefore  he 
commends  her  to  John,  the  beloved  disciple,  saying, 

Behold  thy  mother  !”  that  is,  let  her  be  to  thee  as 
thine  own  mother.  Let  thy  love  to  me  be  now  mani¬ 
fested  in  thy  tender  care  for  her. 

The  manner  of  his  recommending  her  was  very  affec¬ 
tionate  and  moving,  "  Behold  thy  mother !”  As  if  he 
had  said,  I  am  now  dying,  leaving  all  human  society 
and  relations,  and  entering  into  a  new  state,  where  nei¬ 
ther  the  duties  of  natural  relations  are  exercised,  nor 
their  comforts  enjoyed.  It  is  a  state  of  dominion  over 
angels  and  men,  not  of  subjection  and  obedience  j  this 
I  now  leave  to  thee.  Upon  thee  do  I  devolve  both  the 
honor  and  duty  of  being  in  my  stead  and  room  to  her, 
as  to  all  dear  and  tender  care  over  her.  It  was  also  a 
mutual  recommendation:  to  his  mother  he  said,  "  Wo- 


378 


THE  FOUNTAIN  OF  LIFE. 


Ch.  31. 


man,  behold  thy  son !”  not  mother,  but  woman,  inti¬ 
mating  not  only  the  change  of  state  and  conditions  with 
him,  but  also  the  request  he  was  making  for  her  to  the 
disciple  with  whom  she  was  to  live,  as  a  mother  with 
a  son. 

The  time  when  his  care  for  his  mother  so  eminently 
manifested  itself,  was  when  his  departure  was  at  hand, 
and  he  could  no  longer  be  a  comfort  to  her,  by  his  bo¬ 
dily  presence ;  yea,  his  love  and  care  manifested  them¬ 
selves  when  he  was  full  of  anguish  both  in  his  soul  and 
body.  Hence, 

Christ's  tender  care  of  his  mother ,  even  in  the  time  of  his 

greatest  distress ,  is  an  excellent  pattern  for  children  to 

the  end  of  the  world. 

'■  There  are  three  great  foundations,  or  bonds  of  rela¬ 
tion,  on  which  all  family  government  depends those 
of  husbands  and  wives,  parents  and  children,  masters 
and  servants.  The  Lord  has  planted  in  the  souls  of  men 
affections  suitable  to  these  relations  ;  and  to  his  people 
he  has  given  grace  to  regulate  those  affections,  ap¬ 
pointed  duties  to  exercise  those  graces,  and  seasons  to 
discharge  those  duties.  So  that,  as  in  the  motion  of  a 
wheel  every  spoke  takes  its  turn,  and  bears  its  stress  5 
in  like  manner,  in  the  whole  round  of  a  Christian’s  con¬ 
versation,  every  affection,  grace,  and  duty,  at  one  sea¬ 
son  or  other,  comes  to  be  exercised. 

But  yet  grace  has  not  so  far  prevailed  in  the  sancti¬ 
fication  of  any  man’s  affections,  that  there  will  be  no 
excesses  or  defects  in  their  exercise  towards  our  rela¬ 
tions  ;  yea,  in  this  eminent  saints  have  been  eminently 
defective.  But  the  pattern  set  before  us  here  is  a  per¬ 
fect  pattern.  As  the  church  finds  him  the  best  of  hus¬ 
bands,  so  to  his  parents  he  was  the  best  of  sons ;  and 
being  the  best  and  most  perfect,  he  is  therefore  the 
rule  and  measure  of  all  others.  Christ  knew  how  the 
corruptions  we  draw  from  our  parents  are  returned  in 


Ch.  31. 


BEHOLD  THY  MOTHER. 


379 


their  bitter  fruits  upon  them  again,  to  the  wounding  of 
their  very  hearts  ;  and  therefore  it  pleased  him  to  com¬ 
mend  obedience  and  love  to  parents,  in  his  own  example. 

It  was  anciently  a  proverb  among  the  heathen,  it  is 
good  to  be  an  old  man,  or  woman,  only  in  Sparta.  The 
ground  of  it  was  the  strict  laws  among  the  Spartans  to 
punish  the  rebellion  and  disobedience  of  children  to 
their  aged  parents.  And  shall  it  not  be  good  to  be  an 
old  father  and  mother  in  this  land,  where  the  Gospel 
of  Christ  is  preached,  and  such  an  argument  as  this  now 
set  before  you  urged  5  an  argument  which  the  heathen 
world  never  heard  I 

Let  all  that  sustain  the  relation  of  children  seriously 
ponder  this  example  of  Christ  proposed  for  their  imita¬ 
tion,  in  which  we  will  consider  what  duties  belong  to 
the  relation  of  children,  and  how  they  are  enforced  by 
Christ’s  example. 

I.  The  duties  pertaining  to  the  relation  of  children. 

1.  Fear  and  reverence  are  due  from  children  to  their 
parents,  by  the  express  command  of  God :  "  Ye  shall 
fear  every  man  his  mother  and  his  father.”  Lev.  19  :  3. 
God  has  clothed  parents  with  his  authority.  He  has 
entrusted  to  them  the  care  of  the  souls  and  bodies  of 
their  children  5  and  he  expects  that  children  reverence 
them,  although  in  respect  of  outward  estate,  or  honor, 
they  be  never  so  much  above  them.  Joseph,  though 
lord  of  Egypt,  bowed  down  before  his  aged  father,  with 
his  face  to  the  earth.  Gen.  48  :  12.  Solomon,  the  most 
magnificent  and  glorious  king  that  ever  swayed  a  scep¬ 
tre,  when  his  mother  came  to  speak  with  him  for  Ado- 
nijah,  rose  up  to  meet  her,  bowed  himself  to  her,  and 
set  her  upon  his  right  hand.  2  Kings,  2  :  19. 

2.  Dear  and  tender  love  is  due  from  children  to  their 
parents :  and  to  show  how  strong  and  dear  that  love 
ought  to  be,  it  is  joined  with  the  love  you  have  for 
your  own  lives ;  as  it  appears  in  the  injunction,  to  deny 


380 


THE  FOUNTAIN  OF  LIFE. 


Ch.  31. 


both  for  Christ’s  sake.  Matt.  10  :  37.  The  bonds  of  na¬ 
ture  are  strong  and  direct  between  parents  and  children. 
Oh  the  care,  the  cost,  the  pity,  the  tenderness,  the 
pains,  the  fears  they  have  expressed  for  you.  It  is 
vvorse  than  heathenish  ingratitude  not  to  return  love 
for  love.  This  filial  love  is  not  only  in  itself  a  duty,  but 
should  be  the  root  or  spring  of  all  your  duties  to  them. 

3.  Obedience  is  due  them,  by  the  Lord’s  strict  and  spe¬ 
cial  command :  "  Children,  obey  your  parents  in  the 
Lord,  for  this  is  right ;  honor  thy  father  and  thy  mother, 
which  is  the  first  commandment  with  promise.”  Eph.  6  : 1. 
Filial  obedience  is  not  only  founded  upon  the  positive 
law  of  God,  but  also  upon  the  law  of  nature  :  "  This  is 
right,”  says  the  apostle,  that  is,  right  both  according  to 
natural  and  positive  law.  However,  this  subjection  and 
obedience  is  not  absolute  and  universal.  God  has  not 
divested  himself  of  his  own  authority,  to  clothe  a  parent 
with  it.  Your  obedience  to  them  must  be  "  in  the 
Lord,”  that  is,  in  things  consonant  to  that  Divine  and 
holy  will,  to  which  they,  as  well  as  you,  must  be  sub¬ 
ject.  Yea,  even  the  wickedness  of  a  parent  exempts 
not  from  obedience,  where  his  command  is  proper. 
Nor,  on  the  other  hand,  must  the  holiness  of  a  parent 
sway  you,  where  his  commands  and  God’s  are  opposite. 
Yield  yourselves,  therefore,  cheerfully  to  obey  all  which 
they  lawfully  enjoin,  and  take  heed  that  the  sin  fixed 
on  heathen  who  know  not  God,  be  not  found  upon  you, 
"  disobedience  to  parents.”  Rom.  1 :  30.  Remember, 
your  disobedience  to  their  just  commands  rises  much 
higher  than  an  affront  to  their  personal  authority ;  it 
is  disobedience  to  God  himself,  whose  commands  second 
and  strengthen  theirs  upon  you. 

4.  Submission  to  their  discipline  and  rebukes  is  also 
your  duty :  ”  We  had  fathers  of  our  own  flesh  that  cor¬ 
rected  us,  and  we  gave  them  reverence.”  Heb.  12  :  9. 
Parents  ought  not  to  abuse  their  authority.  "  Cruelty 


Ch.  31. 


BEHOLD  THY  MOTHER. 


381 


in  them  is  a  great  sin ;  wrath  and  rebellion  in  a  child 
against  his  parents  is  monstrous.”  Two  considerations 
should  not  fail  to  bring  children  into  a  submissive 
frame,  especially  to  godly  parents.  Their  aim  is  to  save 
your  souls  from  hell.  They  judge  it  better  for  you  to 
hear  the  voice  of  their  anger,  than  the  terrible  voice  of 
the  wrath  of  God.  And  when  they  rebuke  and  chasten, 
it  is  with  grief  in  their  hearts,  and  tears  in  their  eyes. 
It  is  no  delight  to  them  to  cross,  vex,  or  afflict  you. 
But  for  their  duty  to  God,  and  tender  love  to  your  souls, 
they  would  neither  rebuke  nor  chasten :  and  when  they 
do,  how  do  they  afflict  themselves  in  afflicting  you  ! 

5.  Faithfulness  to  all  their  interests  is  due  to  them, 
by  the  natural  and  positive  law  of  God.  As  far  as  in 
you  lies,  you  are  bound  to  promote,  not  to  waste  and 
scatter  their  substance ;  to  assist,  not  defraud  them. 
"  Whoso  robbeth  his  father  or  mother,  and  saith,  it  is 
no  transgression,  the  same  is  a  companion  of  a  destroy¬ 
er.”  Prov.  28 :  24.  To  dispose  of  their  goods,  much 
more  of  yourselves,  without  their  consent,  is  ordinarily 
the  greatest  injustice  to  them. 

6.  And  more  especially,  the  requital  of  all  their  love, 
care,  and  pains  for  you,  is  your  duty  so  far  as  God  ena¬ 
bles  you  :  ”  Let  them  learn  to  show  piety  at  home,  and 
requite  their  parents.”  1  Tim.  5:4.  It  is  a  saying  fre¬ 
quent  among  the  Jews,  ”  A  child  should  rather  labor  at 
the  mill  than  suffer  his  parents  to  want.”  And  to  the 
same  effect  is  that  other  saying,  ”  Your  parents  must 
be  supplied  by  you  if  you  have  it  ;  if  not,  you  ought 
to  beg  for  them,  rather  than  see  them  perish.”  It 
was  both  the  comfort  and  honor  of  Joseph,  that  God 
made  him  an  instrument  of  so  much  succor  and  com¬ 
fort  to  his  aged  father  and  distressed  family.  Gen.  47  : 
13.  And  you  are  also  to  know,  that  what  you  do  for 
them,  is  not  alms,  or  charity  ;  it  is  but  requiting  them, 
which  is  justice,  not  charity.  And  it  can  never  be  a  full 


382 


THE  FOUNTAIN  OF  LIFE. 


Ch.3l 


requital.  Indeed  the  apostle  tells  us,  2  Cor.  12 : 14,  that 
parents  lay  up  for  their  children,  and  not  children  for 
their  parents ;  and  so  they  ought.  But  surely  if  Provi¬ 
dence  impoverish  them,  and  bless  you,  an  honorable 
maintenance  is  their  due.  Even  Christ  himself  took 
care  for  his  mother. 

II.  Consider  how  the  example  of  our  Lord ,  who  was 
so  subject  to  them  in  his  life,  Luke,  2:51,  and  so  care¬ 
ful  to  provide  at  his  death,  enforces  all  those  duties  up¬ 
on  children,  especially  upon  gracious  children. 

1.  His  example  in  this  has  the  force  and  power  of 
law ,  yea,  a  law  of  lov^  or  a  law  lovingly  constraining 
you  to  an  imitation  of  him.  If  Christ  himself  conde 
scends  to  be  your  pattern,  if  God  is  pleased  to  take  re¬ 
lations  like  yours,  and  go  before  you  in  the  discharge 
of  relative  duties ;  Oh,  how  are  you  obliged  to  imi¬ 
tate  him,  and  tread  in  all  his  footsteps  !  This  was  by 
him  intended  as  a  pattern,  to  facilitate  and  direct  your 
duties. 

2.  He  will  call  you  to  account  in  judgment  how  you 
have  answered  the  pattern  of  obedience  and  tender  care 
he  set  before  you  in  the  days  of  his  flesh.  What  will 
the  disobedient  plead  in  that  dayl  He  that  heard  the 
groans  of  an  afflicted  father  or  mother,  will  now  come 
to  reckon  with  the  disobedient  child  for  them  ;  and 
the  glorious  example  of  Christ’s  own  obedience,  and  his 
tenderness  to  his  relations,  will,  in  that  day,  condemn 
and  aggravate,  silence  and  shame  such  wretched  chil¬ 
dren  as  shall  stand  guilty  before  his  bar. 

Inference  1.  Has  Jesus  Christ  given  such  a  pattern  of 
obedience  and  tenderness  to  parents  1  Then  there  can 
be  nothing  of  Christ  in  stubborn ,  rebellious  children. 
The  children  of  disobedience  cannot  be  the  children  of 
God.  If  Divine  Providence  directs  this  to  the  hands 
of  any  that  are  so,  my  heart’s  desire  and  prayer  for 
them  is,  that  the  Lord  will  manifest  to  them  their  sin- 


Ch.  31. 


BEHOLD  THY  MOTHER. 


383 


fulness,  while  they  consider  the  following  inquiries: 

Have  you  not  been  guilty  of  slighting  your  parents 
by  irreverent  words  or  conduct  ?  To  such  I  commend  the 
consideration  of  Prov.  30 :  17,  which,  methinks,  should 
be  to  them  as  the  hand-writing  that  appeared  upon  the 
wall  to  Belshazzar  :  "  The  eye  that  mocketh  at  his  fa- 
ther,  and  despiseth  to  obey  his  mother,  the  ravens  of  the 
valley  shall  pick  it  out,  and  the  young  eagles  shall  eat 
it.”  That  is,  they  shall  be  brought  to  an  untimely  end, 
and  the  birds  of  the  air  shall  eat  that  eye  that,  but  for 
the  parent  it  despised,  had  never  seen  the  light.  It  may 
be  you  are  vigorous  and  young,  they  decayed  and 
wrinkled  with  age  :  but,  saith  the  Holy  Ghost,  "  Despise 
not  thy  mother  when  she  is  old.”  Prov.  23  :  22.  It  may 
be  you  are  rich,  they  poor ;  own,  and  honor  them  in 
their  poverty,  and  despise  them  not.  God  will  requite 
it  with  his  hand  if  you  do. 

Have  you  not  been  disobedient  to  the  commands  of 
parents  1  A  son  of  Belial  is  a  child  of  wrath,  if  God  give 
not  repentance  to  life.  Is  not  this  the  awful  brand  set 
upon  the  heathen  1  Rom.  1  :  30.  Wo  to  him  that  makes 
a  father  or  mother  complain,  as  the  tree  in  the  fable, 
that  they  are  cleft  asunder  with  the  wedges  that  are  cut 
out  of  their  own  bodies. 

Have  you  not  risen  up  rebelliously  against,  and  hated 
your  parents  for  chastening  you ,  that  they  might  save 
your  soul  from  hell  I  What  is  this  but  to  resist  an  ordi¬ 
nance  of  God  for  your  good  I  and,  in  rebelling  against 
them,  to  rebel  against  the  Lord  I  Well,  if  they  do  not, 
God  will  take  the  rod  into  his  own  hand,  and  him  you 
shall  not  resist. 

Have  you  not  been  unjust  to  your  parents,  and  de¬ 
frauded  them  I  first,  helped  to  make  them  poor,  and 
then  despised  them  because  they  were  poor.  Oh,  hor¬ 
rid  wickedness !  What  a  complicated  evil  is  this  !  Thou 
art,  m  the  language  of  Scripture,  a  companion  with  de- 


384 


THE  FOUNTAIN  OF  LIFE. 


Ch.  31 


stroyers.  Prov.  28 :  24.  This  is  the  worst  of  theft,  in 
God’s  account. 

Are  you  not,  or  have  you  not  been  ungrateful  to  pa¬ 
rents  1  Leaving-  them  to  shift  for  themselves  in  those 
straits  into  which  you  have  helped  to  bring  them.  Oh 
consider  it,  children,  this  is  an  evil  which  God  will 
surely  avenge,  except  ye  repent.  What !  to  be  hardened 
against  thine  own  flesh ;  to  be  cruel  to  thine  own  pa¬ 
rents,  that  with  so  much  tenderness  fed  thee,  when  else 
thou  hadst  perished  ! 

If  any  one  of  my  readers  be  guilty  of  these  evils, 
to  humble  you  for  them,  and  reclaim  you  from  them, 
I  desire  that  these  few  considerations  may  be  laid  to 
heart. 

The  effects  of  your  obedience  or  disobedience  will 
remain  upon  you  and  yours  to  many  generations.  If 
you  be  obedient  children  in  the  Lord,  both  you  and 
yours  may  reap  the  fruits  of  your  obedience  in  multi¬ 
tudes  of  sweet  mercies  for  many  generations.  So  runs 
the  promise,  "  Honor  thy  father  and  mother,  that  it 
may  be  well  with  thee,  and  thou  mayest  live  long  on 
the  earth  ”  Eph.  6  :  2,  3.  You  know  what  an  eye  of  fa¬ 
vor  God  cast  upon  the  Kechabites  for  this.  Jeremiah, 
35  :  8-19.  And  as  his  blessings  are,  by  promise,  entail¬ 
ed  on  the  obedient,  so  is  his  curse  upon  the  disobe¬ 
dient :  "Whoso  curseth  his  father  or  his  mother,  his 
lamp  shall  be  put  out  in  obscure  darkness,”  Prov.  20  :  20  ; 
that  is,  the  lamp  of  his  life  shall  be  quenched  by  death, 
yea,  say  others,  and  his  soul  also,  by  the  blackness  of 
darkness  in  hell. 

Though  other  sins  do,  this  sin  seldom  escapes  exem¬ 
plary  punishment,  even  in  this  world. 

Heathens  will  rise  up  in  judgment  against  you,  and 
condemn  you.  They  never  had  such  precepts  or  exam¬ 
ples  as  you,  and  yet  some  of  them  would  rather  have 
chosen  death,  than  done  as  you  do.  But  why  sneak  I  of 


Ch.  31. 


BEHOLD  THY  MOTHER. 


385 


heathens  !  the  stork  in  the  heavens,  yea,  the  beasts  of 
the  earth,  condemn  the  disobedience  of  children. 

These  are  sins  inconsistent  with  the  true  fear  of  God, 
in  whomsoever  they  are  found.  A  man  is  indeed  what 
he  is  in  his  family.  He  that  is  a  bad  child  can  never  be 
a  good  Christian.  Either  bring  testimonies  of  your  god¬ 
liness  from  your  relatives,  or  it  may  be  well  suspected 
to  be  no  better  than  counterfeit.  Never  talk  of  your 
obedience  to  God,  whilst  your  disobedience  to  the  just 
commands  of  your  parents  gives  you  the  lie. 

A  parting  time  is  coming,  when  death  will  break  up 
the  family  ;  and  when  that  time  comes,  Oh !  how  bitter 
will  the  remembrance  of  these  things  be  !  Surely  this 
will  be  more  insupportable  to  you  than  their  death,  if 
the  Lord  open  your  eyes,  and  give  you  repentance. 

2.  Have  you  such  a  pattern  of  obedience  and  tender 
love  to  parents'?  Then,  children,  imitate  your  pattern, 
as  it  becomes  Christians,  and  take  Christ  for  your  ex¬ 
ample.  Whatsoever  your  parents  be,  see  that  your  con¬ 
duct  towards  them  is  such  as  becomes  your  profession 
of  Christ. 

If  your  parents  are  godly,  Oh  beware  of  grieving 
them  by  any  unbecoming  conduct.  Art  thou  a  Christian 
indeed  I  thou  wilt  then  reckon  thyself  obliged  to  them 
in  a  double  bond,  both  of  grace  and  nature.  Oh  what  a 
mercy  would  some  children  esteem  it,  if  they  had  pa¬ 
rents  fearing  the  Lord,  as  you  have ! 

If  they  be  carnal,  walk  circumspectly,  in  the  most 
careful  and  punctual  discharge  of  your  duties ;  for  how 
knowest  thou,  Oh  child,  but  hereby  thou  mayest  win  thy 
parents  1  wouldst  thou  but  humbly  and  seriously  en¬ 
treat  and  persuade  them  to  mind  the  ways  of  holiness, 
speaking  to  them  at  fit  seasons,  with  all  humility  and 
reverence,  expressing  your  wishes  by  relating  some  per¬ 
tinent  history,  or  proposing  some  excellent  example, 
leaving  their  own  conscience  to  draw  the  conclusion, 

Fountain.  .  ry 


386 


THE  FOUNTAIN  OF  LIFE. 


Ch.  3L 


and  make  the  application  ;  it  is  possible  they  might  pon¬ 
der  your  words  in  their  hearts,  as  Mary  did  Christ’s. 
Luke,  2  :  49,  51.  And  would  you  but  add  to  all  this  your 
earnest  cries  to  heaven  for  them,  and  your  own  daily 
example,  that  they  may  have  nothing  to  complain  of 
you  5  and  thus  wait  with  patience  for  the  desired  effect ; 
Oh,  what  a  blessed  instrument  might  you  be  of  their 
everlasting  good ! 

3.  Let  those  who  have  children  that  fear  the  Lord, 
and  endeavor  to  imitate  Christ  in  these  duties,  account 
them  a  singular  treasure  and  heritage  from,  him ,  and 
give  them  all  due  encouragement.  How  many  have  no 
children ;  and  how  many  have  such  as  are  the  very  re¬ 
proach  and  heart-breaking  of  their  parents,  bringing 
down  their  hoary  heads  with  sorrow  to  the  grave  !  If 
God  have  given  you  the  blessing  of  godly  children,  you 
can  never  be  sufficiently  thankful  for  such  a  favor.  Oh 
that  ever  God  should  honor  you  to  train  up  chil¬ 
dren  for  heaven !  What  a  comfort  must  it  be  to  you, 
whatever  troubles  you  meet  with  abroad,  when  you 
come  home  among  godly  children,  that  are  careful  to 
sweeten  your  life  by  their  obedience  !  Especially,  what 
a  comfort  is  it,  when  you  come  to  die,  that  you  leave 
them  allied  to  Christ,  and  so  need  not  be  anxious  how 
it  shall  be  with  them  when  you  are  gone!  Take  heed 
of  discouraging  such  children,  from  whom  so  much  glory 
may  arise  to  God,  and  so  much  comfort  to  yourselves 
Thus  let  Christ’s  pattern  be  improved,  who  by  such  emi¬ 
nent  holiness  in  all  his  relations,  left  you  an  example 
that  you  should  follow  his  steps 


Ch.  32. 


ADDRESS  TO  THE  PENITENT  THIEF. 


3S7 


CHAPTER  XXXII. 

THIRD  OF  CHRIST’S  WORDS  UPON  THE  CROSS— TO  THE 

PENITENT  THIEF. 

tc  And  Jesus  said  unto  him ,  Verily  I  say  unto  thee,  To-day  shall  thou 
be  with  me  in  paradise .”  Luke ,  23  :  43. 

In  this  scripture  you  have  the  third  excellent  saying 
of  Christ  upon  the  cross,  expressing  the  riches  of  free 
grace  to  the  penitent  thief ;  a  man  that  had  spent  his 
life  in  wickedness,  and  for  his  wickedness  was  now  to 
die.  His  conduct  had  been  vile  and  profane,  but  now 
his  heart  was  broken  for  it ;  he  proves  a  convert,  yea, 
the  first-fruits  of  the  blood  of  the  cross.  In  the  former 
verse  he  manifests  his  faith ;  "  Lord,  remember  me 

when  thou  comest  into  thy  kingdom.”  In  this  Christ 
manifests  his  pardon  and  gracious  acceptance  of  him ; 
"Verily  I  say  unto  thee,  To-day  shalt  thou  be  with  me 
in  paradise.”  In  which  consider, 

1.  The  matter  or  substance  of  the  promise  made  by 
Christ,  that  he  shall  be  with  him  in  paradise.  By  pa¬ 
radise  he  means  heaven  itself,  which  is  here  shadowed 
to  us  by.  a  place  of  delight  and  pleasure.  This  is  the  re¬ 
ceptacle  of  gracious  souls,  when  separated  from  their 
bodies.  And  that  paradise  signifies  heaven  itself,  and 
not  a  third  place,  as  some  have  imagined,  is  evident 
from  2  Cor.  12 :  2,  4 ;  where  the  apostle%calls  the  same 
place  by  the  names  of  the  third  heaven,  and  paradise. 
This  is  the  place  of  blessedness  designed  for  the  people 
of  God.  So  you  find,  Rev.  2  :  7  ;  "To  him  that  over- 
cometli  will  I  give  to  eat  of  the  tree  of  life,  which  is  in 
the  midst  of  the  paradise  of  God  j”  that  is,  to  have  the 


388 


THE  FOUNTAIN  OF  LIFE. 


Ch  32 


fullest  and  most  intimate  communion  with  Jesus  Christ 
in  heaven.  And  this  is  the  substance  of  Christ’s  pro¬ 
mise  to  the  thief:  "  Thou,”  that  is,  thou  in  spirit,  or 
thou  in  the  noblest  part,  thy  soul,  "  shalt  be  with  me  in 
paradise.” 

2.  The  person  to  whom  Christ  makes  this  excellent 
and  glorious  promise  was  one  that  had  lived  sinfully 
and  profanely ;  a  very  vile  and  wretched  man,  now  justly 
under  condemnation.  But  the  Lord  gave  him  a  penitent 
believing  heart.  Now,  almost  at  the  last  gasp,  he  is 
soundly,  in  an  extraordinary  way,  converted ;  and,  be¬ 
ing  converted,  he  owns  and  professes  Christ  amidst  all 
the  shame  and  reproach  of  his  death  ;  vindicates  his  in- 
nocency,  and  humbly  supplicates  for  mercy  ;  "  Lord, 
remember  me  when  thou  comest  into  thy  kingdom.” 

3.  The  set  time  for  the  performance  of  this  gracious 
promise  is,  to-day  ;  this  very  day,  shalt  thou  be  with  me 
in  glory ;  not  aftei  the  resurrection,  but  immediately 
from  the  time  of  thy  dissolution,  thou  shalt  enjoy 
blessedness. 

4.  We  have  here  the  confirmation  and  seal  of  this 
most  comfortable  promise  to  him  with  Christ’s  solemn 
asseveration;  "Verily  I  say  unto  thee.”  Higher  securi¬ 
ty  cannot  be  given.  I  that  am  able  to  perform  what  I 
promise,  for  heaven  and  the  glory  thereof  are  mine  :  I 
that  am  faithful  and  true  to  my  promises,  and  have 
never  forfeited  my  credit  with  any ;  I  say  it,  I  solemnly 
confirm  it:  "Verily  I  say  unto  thee,  to-day  shalt  thou 
be  with  me  in  paradise.”  Hence  we  have  three  plain  ob¬ 
vious  truths  for  our  instruction  and  consolation. 

1.  There  is  a  future  eternal  state ,  into  which  souls  pass 
at  death. 

2.  All  believers  are ,  at  their  death ,  imviediately  received 
into  a  state  of  glory  and  eternal  happiness. 

3.  God  may ,  though  he  seldom  doth ,  prepare  men  for 
this  glory ,  immediately  before  their  dissolution  by  death. 


Ch.  32. 


ADDRESS  TO  THE  PENITENT  THIEF. 


389 


Proposition  1.  There  is  a  future  eternal  state ,  into  which 

souls  pass  at  death. 

This  truth  is  a  principal  foundation-stone  to  the  hopes 
and  happiness  of  souls  j  and  is  briefly  established  by  the 
following  arguments : 

1.  The  being  of  a  God  undeniably  evinces  a  future  state 
for  human  souls  after  this  life.  For,  if  there  be  a  God 
who  rules  the  world  which  he  hath  made,  he  must  rule  it 
by  rewards  and  punishments,  equally  and  righteously 
distributed  to  good  and  bad  j  putting -a  difference  be¬ 
tween  the  obedient  and  disobedient,  the  righteous  and 
the  wicked.  To  make  a  species  of  creatures  capable 
of  moral  government,  and  not  to  rule  them  at  all,  is  to 
make  them  in  vain,  and  is  inconsistent  with  his  glory, 
which  is  the  end  of  all  things.  To  rule  them,  but  not 
suitably  to  their  natures,  consists  not  with  that  infinite 
wisdom  from  which  their  beings  proceeded.  To  rule 
them  in  a  way  suitable  to  their  natures,  namely,  by  re¬ 
wards  and  punishments,  and  not  to  bestow  or  inflict 
them  at  all,  is  utterly  incongruous  with  the  veracity  and 
truth  of  Him  that  cannot  lie.  So  then,  as  he  hath  made 
rational  creatures  capable  of  moral  government  by  re¬ 
wards  and  punishments,  he  rules  them  in  the  way  suit¬ 
able  to  their  natures,  promising  "  it  shall  be  well  with 
the  righteous,  and  ill  with  the  wicked.”  These  promises 
and  threatenings  can  be  no  cheat,  merely  intended  to 
terrify  where  there  is  no  danger,  or  encourage  where 
there  is  no  real  benefit ;  but  what  he  promises,  or  threat¬ 
ens,  must  be  accomplished,  and  every  word  of  God  must 
be  fulfilled.  But  it  is  evident  that  no  such  distinction  is 
made  by  the  providence  of  God  (at  least  ordinarily  and 
generally)  in  this  life ;  but  all  things  come  alike  to  all ; 
and  as  with  the  righteous,  so  with  the  wicked.  Yea, 
here  it  goes  ill  with  them  that  fear  God ;  they  are  op¬ 
pressed  ;  they  receive  their  evil  things,  and  wicked  men 
their  good :  therefore  we  conclude,  the  righteous  Judge 


390 


THE  FOUNTAIN  OF  LIFE. 


Ch.  32. 


of  the  whole  earth  will,  in  another  world,  recompense 
to  every  one  according  as  his  work  shall  be. 

2.  As  the  very  being  of  God  evinces  it,  so  the  Scrip¬ 
tures  plainly  reveal  it.  These  Scriptures  are  the  system 
of  laws  for  the  government  of  man,  which  the  wise  and 
holy  Ruler  of  the  world  hath  enacted  and  ordained. 
And  in  them  we  find  promises  made  to  the  righteous, 
of  a  full  reward  in  the  world  to  come,  for  all  their  obe¬ 
dience,  patience,  and  sufferings ;  and  threatenings  made 
against  the  wicked,  of  eternal  wrath  and  anguish,  as 
the  just  recompense  of  their  sin  in  hell  for  ever  :  "  Trea¬ 
suring  up  unto  thyself  wrath  against  the  day  of  wrath,  and 
revelation  of  the  righteous  judgment  of  God  j  who  will 
render  to  every  man  according  to  his  deeds :  to  them 
who,  by  patient  continuance  in  well-doing,  seek  for 
glory,  and  honor,  and  immortality  ;  eternal  life  :  but  unto 
them  that  are  contentious,  and  obey  not  the  truth,  but 
obey  unrighteousness,  indignation  and  wrath,  tribula¬ 
tion  and  anguish  upon  every  soul  of  man  that  doeth 
evil.”  Rom.  2  :  5-10.  So  2  Thess.  1  :  4-7,  "  We  our¬ 
selves  glory  in  you  in  the  churches  of  God,  for  your 
patience  and  faith  in  all  your  persecutions  and  tribula¬ 
tions  that  ye  endure  :  which  is  a  manifest  token  of  the 
righteous  judgment  of  God,  that  ye  may  be  counted 
worthy  of  the  kingdom  of  God,  for  which  ye  also  suffer  : 
seeing  it  is  a  righteous  thing  with  God  to  recompense 
tribulation  to  them  that  trouble  you ;  and  to  you,  who 
are  troubled,  rest  with  us,  when  the  Lord  Jesus  shall  be 
revealed  from  heaven  in  flaming  fire.”  To  these  plain 
testimonies  multitudes  might  be  added,  if  it  were  need¬ 
ful.  Heaven  and  earth  shall  pass  away,  but  these  words 
shall  never  pass  away. 

3.  As  the  Scriptures  reveal  it,  so  the  consciences  of 
all  men  have  some  presentiments  of  it.  Where  is  the 
man  whose  conscience  never  felt  any  impressions  of 
hope  or  fear  from  a  future  world  1  If  it  is  said  that 


Ch.  32. 


ADDRESS  TO  THE  PENITENT  THIEF. 


391 


these  may  be  but  the  effects  of  education,  that,  having 
read  such  things  in  the  Scriptures,  or  heard  them  from 
preachers,  we  raise  up  to  ourselves  hopes  and  fears 
about  them  ;  I  demand  how  the  consciences  of  the  hea¬ 
then,  who  have  neither  Scriptures  nor  preachers,  came 
to  be  impressed  with  these  things  1  Does  not  the  apos¬ 
tle  tell  us,  that  their  consciences  work  upon  these 
things  1  Rom.  2  :  15  ;  their  thoughts,  with  reference  to 
a  future  state,  accuse,  or  else  excuse ;  that  is,  their 
hearts  are  cheered  and  encouraged  by  the  good  they 
do,  and  terrified  with  fears  about  the  evils  they  commit. 
TV  hereas,  if  there  were  no  such  impression  respecting 
the  future,  conscience  would  neither  accuse  nor  ex¬ 
cuse  for  good  or  evil  done  in  this  world. 

4.  The  incarnation  and  death  of  Christ  are  in  vain 
without  it.  What  did  he  propose  to  himself,  or  what  be 
nefit  have  we  by  his  coming,  if  there  be  no  such  future 
state  I  Did  he  take  our  nature,  and  suffer  such  terrible 
things  in  it  for  nothing  1  If  you  say,  Christians  have 
much  comfort  from  it  in  this  life :  I  answer,  the  com¬ 
forts  they  have  are  identified  with  and  inseparable  from 
faith  and  expectation  of  the  happiness  to  be  enjoyed,  as 
the  purchase  of  his  blood,  in  heaven.  And  if  there  be  no 
such  heaven  to  which  they  are  appointed,  no  hell  from 
which  they  are  redeemed,  they  do  but  comfort  them¬ 
selves  with  a  fable,  and  bless  themselves  with  a  thing  of 
nought :  their  comfort  is  no  greater  than  the  comfort 
of  a  beggar  that  dreams  he  is  a  king,  and  when  he 
awakes  finds  himself  a  beggar  still.  Surely  the  end  of 
Christ’s  death  was  to  deliver  us  from  the  wrath  to 
come,  1  Thess.  1  :  10 ;  not  from  an  imaginary,  but  a 
real  hell;  to  bring  us  to  God,  1  Pet.  3 :  IS  ;  to  be  the 
author  of  eternal  salvation  to  them  that  obey  him. 
Heb.  5  :  9. 

Inference  1.  Is  there  an  eternal  state,  into  which  souls 
pass  after  this  life  I  How  precious  then  is  present  time , 


392 


THE  FOUNTAIN  OF  LIFE. 


Ch.  32. 


upon  the  improvement  whereof  that  state  depends.  Oh 
what  a  huge  weight  hath  God  hung  upon  a  small  wire ! 
God  hath  set  us  here  in  a  state  of  trial ;  and  according 
as  we  improve  these  few  hours,  so  will  it  fare  with  us 
to  all  eternity.  Every  day,  every  hour,  nay,  every  mo¬ 
ment  of  your  present  time  hath  an  influence  upon  your 
eternity.  Do  you  believe  this  1  What !  and  yet  squander 
away  precious  time  so  carelessly,  so  vainly!  When 
Seneca  heard  one  promise  to  spend  a  week  in  recreation 
with  a  friend  that  invited  him,  he  wondered  that  he 
should  make  so  rash  a  promise !  What,  said  he,  throw 
away  so  considerable  a  part  of  your  life  1  How  can  you 
do  it  1  Surely  our  prodigality,  in  the  expense  of  time, 
argues  that  we  have  little  sense  of  vast  eternity. 

2.  How  rational  are  all  the  duties  and  self-denial  of 
religion,  which  serve  to  promote  and  secure  future  eter¬ 
nal  happiness  !  So  vast  is  the  disproportion  between 
time  and  eternity ;  between  things  seen,  and  things  not 
seen  as  yet;  between  the  present  vanishing  and  the 
future  permanent  state,  that  he  can  never  be  justly  re¬ 
puted  wise,  that  will  not  let  go  the  best  enjoyment  he 
hath  on  earth,  if  it  stand  in  the  way  of  his  eternal  happi¬ 
ness.  Nor  can  that  man  ever  escape  the  just  censure 
of  notorious  folly,  who,  for  the  gratifying  of  his  appetite 
and  present  pleasure,  parts  with  eternal  glory  in  heaven. 
Darius  repented  that  he  had  lost  a  kingdom  for  a  draught 
of  water ;  ”  Oh,”  said  he,  "  for  how  short  a  pleasure 
have  I  sold  a  kingdom !”  It  was  Moses5  choice,  and  his 
choice  argued  his  wisdom,  rather  "  to  sutler  affliction 
with  the  people  of  God,  than  to  enjoy  the  pleasures  of 
sin  fora  season.”  Heb.  11:  25. 

3.  If  there  be  such  an  eternal  state  into  which  souls 
pass  immediately  after  death ;  how  great  a  change  does 
death  make  upon  every  man!  Oh  what  a  serious  thing 
is  it  to  die !  It  is  your  passage  out  of  the  swift  river  of 
time,  into  the  boundless  and  bottomless  ocean  of  eternity. 


Ch.  32. 


ADDRESS  TO  THE  PENITENT  THIEF. 


393 


You  that  now  converse  with  sensible  objects,  with  men 
like  yourselves,  then  enter  the  world  of  spirits.  You  that 
now  see  the  continual  revolutions  of  days  and  nights, 
passing  away  one  after  another,  will  then  be  fixed  in  a 
perpetual  NOW.  Oh  what  a  serious  thing  is  death!  The 
souls  of  men  are  now,  as  it  were,  asleep  in  their  bodies; 
at  death  they  awake,  and  find  themselves  in  the  world 
of  realities.  Let  this  teach  you,  both  how  to  assist  dy* 
ing  persons  when  you  visit  them,  and  to  make  every 
day  some  provision  for  that  hour  yourselves.  Be  serious, 
be  plain,  be  faithful  with  others  that  are  stepping  into 
eternity ;  be  so  with  your  own  souls  every  day.  Oh 
remember  eternity ! 

Proposition  2.  All  believers  are ,  at  their  death ,  immediate - 
ly  received  into  a  state  of  glory  and  eternal  happiness. 

"  This  day  shalt  thou  be  with  me.”  This  proposition 
the  atheist  denies :  he  thinks  he  shall  die,  and  therefore 
resolves  to  live  as  the  beasts  that  perish.  Beryllus,  and 
some  others  after  him,  taught  that  there  was  indeed  a 
future  state  of  happiness  and  misery  for  souls,  but  that 
they  pass  not  into  it  immediately  after  death,  but  sleep 
till  the  resurrection,  and  then  awake  and  enter  it.  But 
have  they  found  any  such  intimation  in  the  Scriptures  % 
Not  at  all.  The  Scriptures  take  notice  of  no  such  in¬ 
terval  ;  but  plainly  enough  deny  it :  "We  are  confident, 
I  say,  and  willing  rather  to  be  absent  from  the  body,  and 
present  with  the  Lord.”  2  Cor.  5  :  8.  No  sooner  parted 
from  the  body,  than  present  with  the  Lord.  So  Phil.  1 : 
23.  "  Having  a  desire  to  depart  and  be  with  Christ,  which 
is  far  better.”  If  the  soul  of  the  apostle  was  to  sleep 
till  the  resurrection,  how  was  it  far  better  to  be  dissolved, 
than  to  live  I  Surely  Paul’s  state  in  the  body  had 
been  far  better  than  his  state  after  death,  if  this  were  so ; 
for  here  he  enjoyed  much  sweet  communion  with  God 
by  faith,  but  then  he  would  enjoy  nothing.  The  Scrip- 

17* 


THE  FOUNTAIN  OF  LIFE. 


Ch.  32. 


394 

tures  place  no  interval  between  the  dissolution  of  a  saint 
and  his  glorification :  they  speak  of  the  saints  that  are 
dead,  as  already  with  the  Lord  $  and  the  wicked  that  are 
dead,  as  already  in  hell,  calling  them  spirits  in  prison, 
1  Pet.  3  :  19,  20  $  assuring  us  that  Judas  went  presently 
to  his  own  place.  Acts,  1 :  25.  And  to  that  sense  is  the 
parable  of  Dives  and  Lazarus.  Luke,  16:22. 

But  let  us  weigh  these  four  things  more  particularly, 
for  our  full  satisfaction  in  this  point : 

1.  Why  should  the  happiness  of  believers  be  defer¬ 
red,  since  they  are  immediately  capable  of  enjoying  it,  as 
soon  as  separated  from  the  body  1  Alas,  the  soul  is  so 
far  from  being  assisted  in  the  enjoyment  of  God  by  the 
body,  in  its  present  state,  that  it  is  clogged  or  hindered 
by  it :  so  speaks  the  apostle,  2  Cor.  5:6,  85  “  Whilst 
we  are  at  home  in  the  body,  we  are  absent  from  the 
Lord  that  is,  our  bodies  prejudice  our  souls,  obstruct 
and  hinder  the  fulness  and  freedom  of  their  commu¬ 
nion.  When  we  part  from  the  body,  we  go  home  to  the 
Lord  ;  then  the  soul  is  escaped  as  a  bird  out  of  a  cage 
or  snare.  Here  I  am  anticipated  by  an  excellent  pen, 
(Shaw’s  Farewell  to  Life,)  to  whose  excellent  observa¬ 
tions  on  this  point  I  only  add  this  ;  that  if  the  entan¬ 
glements,  snares,  and  prejudices  of  the  soul  are  such  in 
its  embodied  state,  that  it  cannot  so  freely  dilate  itself 
and  receive  the  comforts  of  God  by  communion  with 
him ;  then  surely  the  laying  aside  of  that  clog,  or 
the  freeing  of  the  soul  from  that  burden,  can  be  no 
bar  to  the  greater  happiness  it  enjoys  in  its  separate 
state. 

2.  Why  should  the  happiness  and  glory  of  the  soul  be 
deferred,  unless  God  has  some  farther  preparative  work 
to  do  upon  it,  before  it  be  fit  to  be  admitted  into  glory  ! 
But  surely  there  is  no  such  work  wrought  upon  it  after 
its  separation  by  death  :  all  that  is  done  in  the  work  of 
preparation  is  done  here.  The  day  is  then  ended,  and 


Ch.  32. 


ADDRESS  TO  THE  PENITENT  THIEF. 


395 


night  comes,  when  no  man  can  work.  John,  9 :  3. 
"  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy 
might ;  for  there  is  no  wisdom,  nor  knowledge,  nor  de¬ 
vice  in  the  grave,  whither  thou  goest.”  Eccles.  9  :  10. 
So  that  our  glorification  is  not  deferred,  in  order  to  our 
fuller  preparation  for  glory.  If  we  are  not  fit  when  wo 
die,  we  can  never  be  fit :  all  is  done  upon  us  that  ever 
was  intended  to  he  done ;  for  departed  saints  are  called 
"the  spirits  of  the  just  made  perfect.”  Heb.  12:  23. 

3.  Again,  Why  should  our  salvation  slumber,  when 
the  damnation  of  the  wicked  slumbers  not  1  God  defers 
not  their  misery,  and  surely  he  will  not  defer  our  glory. 
If  he  be  quick  with  his  enemies,  he  will  not  be*slo\v  and 
dilatory  with  his  friends.  It  cannot  be  imagined  but  he 
is  as  much  inclined  to  acts  of  favor  to  his  children,  as  to 
acts  of  justice  to  his  enemies.  See  Jude,  ver.  7 ;  Acts, 
1 :  25  j  1  Pet.  3 :  19,  20. 

4.  How  do  such  delays  accord  with  Christ’s  ardent 
desires  to  have  his  people  with  him  where  he  is ,  and  with 
the  vehement  longings  of  their  souls  to  be  with  Christ  X 
You  may  see  those  reflected  flames  of  love  between  the 
Bridegroom  and  his  spouse  in  Rev.  22  :  17,  20.  They 
long  for  his  coming  \  and  the  expectation  and  faith  in 
which  the  saints  die,  is  then  to  be  satisfied  j  and  surely 
God  will  not  deceive  them.  I  deny  not  but  their  glory 
will  be  more  complete  when  the  body,  their  absent 
friend,  is  re-united,  and  made  to  share  with  them  in 
their  happiness ;  yet  that  hinders  not,  but  meanwhile 
the  soul  may  enjoy  its  glory,  whilst  the  body  sleeps  in 
the  dust. 

Inference  1.  Are  believers  immediately  with  God 
after  their  dissolution  1  Then  how  surprisingly  glorious 
will  heaven  be  to  believers!  Not  that  they  are  in  it  be¬ 
fore  they  think  of  it,  or  are  fitted  for  it ;  no,  they  have 
spent  many  thoughts  upon  it  before,  and  been  long  pre* 
paring  for  it ;  but  the  suddenness  and  greatness  of  the 


396 


THE  FOUNTAIN  OF  LIFE. 


Ch.  32. 


change  is  amazing  to  our  thoughts.  For  a  soul  to  be  now 
here  in  the  body,  conversing  with  men,  living  among 
sensible  objects,  and  within  a  few  moments  to  be  with 
the  Lord  ;  this  hour  on  earth,  the  next  in  the  third  hea¬ 
ven  ;  now  viewing  this  world,  and  anon  standing  among 
an  innumerable  company  of  angels,  and  the  spirits  of 
the  just  made  perfect:  Oh  what  a  change  is  this!  To 
live  as  angels  of  God!  To  live  without  eating,  drinking, 
sleeping!  To  be  lifted  up  from  a  bed  of  sickness  to  a 
throne  of  glory  !  To  leave  a  sinful,  troublesome  world, 
a  sick  and  pained  body,  and  be  in  a  moment  perfectly 
cured,  and  feel  thyself  perfectly  well,  and  free  from  all 
infirmity  and  sorrow  !  You  cannot  think  what  this  will 
be  !  Who  can  tell  what  sights,  what  apprehensions,  what 
thoughts,  what  frames  believing  souls  have,  before  the 
bodies  they  left  are  removed  from  the  eyes  of  their  dear 
surviving  friends ! 

2.  Are  believers  immediately  with  God  after  their 
dissolution  1  Where  then  shall  unbelievers  be,  and  in 
what  state  will  they  find  themselves  immediately  after 
death  hath  closed  their  eyes  1  To  be  torn  from  the  body, 
from  friends  and  comforts,  and  thrust  into  endless  mise¬ 
ry  into  the  dark  vault  of  hell ;  never  more  to  see  the  light 
of  this  world  ;  never  to  see  a  comfortable  sight  ;  never 
to  hear  a  joyful  sound;  never  to  know  the  meaning  of 
rest,  peace,  or  delight  any  more  :  Oh  what  a  change  ! 
To  exchange  the  smiles  and  applause  of  men,  for  the 
frowns  and  fury  of  God  ;  to  be  clothed  with  flames,  and 
drink  Divine  wrath,  when  but  a  few  days  before  they 
were  clothed  in  silks,  and  filled  with  earthly  pleasure ! 
How  is  the  state  of  things  altered  with  them !  It  was 
the  lamentable  cry  of  poor  Adrian,  when  he  felt  death  ap¬ 
proaching  :  "  Oh  my  poor  wandering  soul !  alas !  whi¬ 
ther  art  thou  going  !  Where  must  thou  lodge  this  night ! 
Thou  shalt  never  jest  more,  never  be  merry  more!” 

Your  term  in  your  houses  and  bodies  is  out,  and  there 


Ch.  32. 


.ADDRESS  TO  THE  PENITENT  THIEF. 


397 


is  another  habitation  provided  for  you ;  but  it  is  a  dis¬ 
mal  one  !  When  a  saint  dies,  heaven  above  is  as  it  were 
moved  to  receive  and  entertain  him  ;  at  his  coming,  he 
is  received  into  everlasting  habitations,  into  the  inherit¬ 
ance  of  the  saints  in  light.  When  an  unbeliever  dies, 
we  may  say  of  him,  "  Hell  from  beneath  is  moved  for 
him,  to  meet  him  at  his  coming ;  it  stirreth  up  the  dead 
for  him.”  Isa.  14  :  9.  No  more  sports,  nor  plays,  nor 
cups  of  wine,  nor  sensual  delight ;  the  more  of  these 
you  enjoyed  here,  the  more  intolerable  will  this  change 
be  to  you.  If  saints  are  immediately  with  God,  others 
are  immediately  with  Satan. 

3.  How  little  cause  have  they  to  fear  death ,  who  shall 
be  with  God  so  soon  after  their  death  !  Some  there  are 
that  tremble  at  the  thoughts  of  death  ;  that  cannot  en¬ 
dure  to  hear  it  mentioned ;  that  would  rather  stoop  to 
any  misery  here,  yea,  to  any  sin,  than  die,  because  they 
are  afraid  of  the  exchange.  But  you  that  are  interested 
in  Christ  can  lose  nothing  by  the  exchange  :  the  words 
death,  grave,  and  eternity,  should  have  another  kind  of 
sound  in  your  ears,  and  make  contrary  impressions  up¬ 
on  your  hearts.  If  your  earthly  tabernacle  be  broken 
up,  you  shall  not  be  found  naked ;  you  have  "  a  building 
of  God,  an  house  not  made  with  hands,  eternal  in  the 
heavens ;”  and  it  is  but  a  step  out  of  this  into  that.  Oh 
what  sweet  and  happy  thoughts  should  you  have  of  that 
great  and  last  change  !  But  what  speak  I  of  your  fear¬ 
lessness  of  death  1  Your  duty  lies  much  higher  than 
that ;  for, 

4.  If  believers  are  immediately  with  God  after  their 
dissolution,  then  it  is  their  duty  to  long  for  that  dissolu¬ 
tion ,  and  cast  many  an  anxious  look  towards  heaven. 
So  did  Paul,  "I  desire  to  depart,  and  be  with  Christ, 
which  is  far  better.”  The  advantages  of  this  exchange 
are  unspeakable  :  you  have  gold  for  brass ;  wine  for 
water ;  substance  for  shadow ;  solid  glory  for  very  va- 


I 


398  THE  FOUNTAIN  OF  LIFE.  Ch.  32 

nity  Oh !  if  the  dust  of  this  earth  were  hut  once  blown 
out  of  your  eyes,  that  you  might  see  the  Divine  glory, 
how  weary  would  you  be  to  live,  how  willing  to  die !  But 
then  be  sure  that  your  title  is  sound  and  good :  leave 
not  so  great  a  concern  to  the  last ;  for,  though  God  may 
do  for  you  in  an  hour,  what  was  not  done  all  your 
days,  yet  it  is  not  common. 

Proposition  3.  God  may ,  though  he  seldom  doth ,  prepare 
men  for  glory  immediately  before  their  dissolution  by 
death . 

There  is  one  parable,  and  no  more,  that  speaks  of 
some  that  were  called  at  the  last  hour.  Matt.  20  :  9,  10. 
And  there  is  this  one  instance  in  the  text,  and  no  more, 
that  gives  us  an  account  of  a  person  so  called.  We  ac¬ 
knowledge  God  may  do  it,  his  grace  is  his  own,  he  may 
dispense  it  how  and  where  he  pleaseth.  Who  shall  fix 
bounds  or  put  limits  to  free  grace,  but  God  himself, 
whose  it  is  1  If  he  do  not  ordinarily  show  such  mercy 
to  dying  sinners  (as  indeed  he  doth  not)  it  is  not  be¬ 
cause  their  hearts  are  so  hardened  by  long  custom  in 
sin  that  his  grace  cannot  break  them,  but  because  he 
most  justly  withholds  that  grace  from  them.  When 
blessed  Mr.  Bilney,  the  martyr,  heard  a  minister  preach¬ 
ing  thus  :  "  Oh,  thou  old  sinner,  thou  hast  lain  these  fifty 
years  rotting  in  thy  sin,  dost  thou  think  now  to  be  saved  1 
that  the  blood  of  Christ  shall  save  thee  1”  O,  said  Mr. 
Bilney,  what  preaching  of  Christ  is  this !  If  I  had  heard 
no  other  preaching  than  this,  what  had  become  of  me  I 
No,  no,  old  sinners  or  young  sinners,  great  or  small 
sinners,  are  not  to  be  beaten  off  from  Christ,  but  encou¬ 
raged  to  repentance  and  faith ;  for  who  knows  but  the 
bowels  of  mercy  may  yearn  at  last  upon  one  that  hath 
all  along  rejected  it  I  This  thief,  a  few  hours  before  he 
died,  was  as  unlikely  ever  to  receive  mercy  as  any  per¬ 
son  in  the  world  could  be. 


Ch.  32. 


ADDRESS  TO  THE  PENITENT  THIEF. 


399 


But  surely  we  have  no  encouragement  to  neglect  the 
present  season  of  mercy,  because  God  may  show  mercy 
hereafter.  Many,  I  know,  have  hardened  themselves  in 
ways  of  sin,  by  this  example  of  mercy.  But  what  God 
did  at  this  time  for  this  man,  cannot  be  expected  to  be 
done  ordinarily:  for, 

1.  God  hath  vouchsafed  us  the  ordinary  and  stated 
means  of  grace ,  which  this  sinner  had  not ;  and  there¬ 
fore  we  cannot  expect  such  extraordinary  and  unusual 
conversion  as  he  had.  This  poor  creature  probably  never 
heard  one  sermon  preached  by  Christ,  or  any  of  his 
apostles :  he  lived  the  life  of  a  highwayman,  and  con¬ 
cerned  not  himself  about  religion.  But  we  have  Christ 
preached  freely  and  constantly  in  our  assemblies :  wc 
have  line  upon  line,  precept  upon  precept :  and  when 
God  affords  the  ordinary  preaching  of  the  Gospel,  he 
doth  not  use  to  work  wonders.  When  Israel  was  in  the 
wilderness,  then  God  gave  them  bread  from  heaven,  and 
clave  the  rocks  to  give  them  drink ;  but  when  they 
came  to  Canaan,  where  they  had  the  ordinary  means 
of  subsistence,  the  manna  ceased. 

2.  Such  a  conversion  as  this  may  not  be  ordinarily 
expected  by  any  man,  because  such  circumstances  will 
never  occur  again.  It  is  possible,  if  Christ  were  to  die 
again,  and  thou  to  be  crucified  with  him,  thou  mightest 
receive  thy  conversion  in  such  a  miraculous  and  extra¬ 
ordinary  way ;  but  Christ  dies  no  more  ;  such  a  day 
as  that  will  never  come  again.  Mr.  Fenner,  in  his  ex¬ 
cellent  discourse  upon  this  point,  tells  us  that  as  this 
was  an  extraordinary  time,  Christ  being  now  to  be  in¬ 
stalled  in  his  kingdom,  and  crowned  with  glory  and 
honor ;  so  extraordinary  things  were  now  done ;  as 
when  kings  are  crowned,  the  streets  are  richly  adorned, 
the  conduits  run  with  wine,  and  great  malefactors  are 
pardoned,  for  then  they  show  their  royal  munificence 
and  bounty  j  it  is  the  day  of  the  gladness  of  their 


400 


THE  FOUNTAIN  OF  LIFE. 


Ch.  32 


hearts.  But  let  a  man  come  at  another  time  to  the  con¬ 
duits,  he  shall  find  no  wine,  but  ordinary  water.  Let  a 
man  be  in  the  jail  at  another  time,  and  he  may  be 
hanged ;  yea,  and  have  no  reason  but  to  expect  and  pre 
pare  for  it.  What  Christ  did  now  for  this  man,  was  at 
an  extraordinary  time. 

3.  Such  a  conversion  as  this  may  not  ordinarily  be 
expected,  for  as  such  circumstances  will  never  occur 
again,  so  there  will  never  more  be  the  same  reason  for 
such  a  conversion.  Christ  converted  him  upon  the  cross, 
to  give  an  instance  of  his  Divine  power  at  that  time, 
when  it  was  almost  wholly  clouded ;  as  in  that  day  the 
Divinity  of  Christ  broke  forth  in  other  miracles;  the 
preternatural  eclipse  of  the  sun,  the  great  earthquake, 
the  rending  of  the  rocks  and  vail  of  the  temple  ;  all, 
to  give  evidence  of  the  Divinity  of  Christ,  and  prove 
him  to  be  the  Son  of  God  whom  they  crucified  ;  but 
that  is  now  sufficiently  confirmed,  and  there  will  be  no 
more  occasion  for  miracles  to  prove  it. 

4.  No  one  has  reason  to  expect  such  a  conversion 
that  enjoys  the  ordinary  means  ;  because,  though  in 
this  convert  we  have  a  pattern  of  what  free  grace  can 
do,  yet,  as  divines  pertinently  observe,  it  is  a  pattern 
without  a  promise  ;  God  has  not  added  any  promise  to 
it,  that  ever  he  will  do  it  for  any  other ;  and  where  we 
have  not  a  promise  to  encourage  our  hope,  our  hope 
can  avail  but  little. 

Inference  1.  Let  those  that  have  found  mercy  in  the 
evening’  of  their  life,  admire  the  extraordinary  grace 
that  therein  hath  appeared  to  them.  Oh  that  ever  God 
should  accept  the  bran,  when  Satan  hath  had  the  flour 
of  thy  days!  The  above  named  reverend  author  tells  us 
of  one  Marcus  Caius  Yictorius,  a  very  aged  man  in  the 
primitive  times,  who  was  converted  from  heathenism 
to  Christianity  in  his  old  age.  He  came  to  a  minister, 
and  told  him  he  heartily  owned  and  embraced  the 


Ch.  32. 


ADDRESS  TO  THE  PENITENT  THIEF. 


401 


Christian  faith  But  neither  the  minister  nor  the  church 
for  a  long  time  would  trust  him,  from  the  unusualness 
of  conversion  at  such  an  age.  But  after  he  had  given 
them  good  evidence  of  its  reality,  there  were  acclama¬ 
tions  and  singing  of  psalms,  the  people  every  where  cry¬ 
ing,  Marcus  Caius  Victorius  is  become  a  Christian.  This 
was  written  for  a  wonder !  Oh !  if  God  have  wrought 
such  wondrous  salvation  for  you,  what  cause  have  you 
to  do  more  for  him  than  others!  To  appear  to  you  at 
last,  when  so  hardened  by  long  custom  in  sin,  that  one 
might  say,  "  Can  the  Ethiopian  change  his  skin,  or  the 
leopard  his  spots  1”  Oh !  what  riches  of  mercy  have 
appeared  to  you ! 

2.  Let  this  convince  and  startle  such,  as  even  to 
their  grey  hairs  remain  in  an  unconverted  state.  Be¬ 
think  yourselves,  ye  that  are  full  of  days,  and  full  of 
sin,  whose  time  is  almost  ended,  and  your  great  work 
not  begun  ;  who  have  but  a  few  sands  more  in  the  glass 
to  run,  and  then  your  conversion  will  be  impossible  : 
your  sun  is  setting  ;  your  night  is  coming  j  the  shadows 
of  the  evening  are  stretched  out  upon  you  j  you  have 
one  foot  in  the  grave.  Oh  think  how  sad  a  case  you 
are  in :  God  may  do  wonders,  but  they  are  not  seen 
every  day,  for  then  they  would  cease  to  be  wonders. 
0  strive,  strive,  while  you  have  a  little  time,  and  a  few 
more  helps  and  means ;  strive  to  get  that  work  accom¬ 
plished  now  that  was  never  yet  done  ;  defer  it  no  longer, 
you  have  delayed  too  long  already.  It  may  be  you  have 
been  these  sixty,  seventy,  or  eighty  years,  beginning  to 
live,  about  to  change  your  practice  ;  but  hitherto  you 
still  continue  the  same.  Do  not  you  see  how  Satan  has 
deceived  and  cheated  you  with  vain  purposes,  till  he  has 
brought  you  to  the  very  brink  of  the  grave  and  hell  1 
Oh  it  is  time  now  to  make  a  stand,  pause  a  little  where 
you  are,  and  see  to  what  he  hath  brought  you.  The  Lord 
now  at  last  give  you  an  eye  to  see,  and  a  heart  to  consider. 


402 


THE  FOUNTAIN  OF  LIFE. 


Ch.  32. 


3.  Let  this  be  a  call  and  caution  to  all  the  young  to 
begin  with  God  betimes,  and  take  heed  of  delaying  till 
the  last,  as  many  thousands  have  done,  to  their  eternal 
ruin.  Now  is  your  time,  if  you  desire  to  be  in  Christ ; 
if  you  have  any  sense  of  the  weight  and  worth  of  eter¬ 
nal  things  upon  your  hearts.  I  know  your  age  is  one 
that  delights  not  in  the  serious  thoughts  of  death  and 
eternity :  you  are  more  inclined  to  enjoy  your  pleasures 
and  leave  these  serious  matters  to  old  age ;  but  let  me 
persuade  you  against  that,  by  these  considerations. 

Oh  seek  religion  now ,  because  this  is  the  moulding 
age.  Now  your  hearts  are  tender,  and  your  affections 
flowing  :  now  is  the  time  when  you  are  most  likely  to 
be  wrought  upon. 

JVow ,  because  this  is  the  freest  part  of  your  time.  It 
is  with  the  morning  of  life,  as  with  the  morning  of  the 
day  :  if  a  man  have  business  to  be  done,  let  him  take  the 
morning  for  it ;  for  in  the  after-part  of  the  day  a  hurry 
of  business  comes  on,  so  that  you  either  forget  it,  or 
want  opportunity  for  it. 

JVow,  because  your  life  is  immediately  uncertain  ;  you 
are  not  certain  that  ever  you  shall  attain  the  years  of 
your  fathers :  there  are  graves  in  the  church-yard  just 
of  your  length,  and  skulls  of  all  sorts  and  sizes  in  Gol¬ 
gotha,  as  the  Jews’  proverb  is. 

JVow,  because  God  will  not  spare  you  on  account  of 
your  youth,  if  you  die  without  an  interest  in  Christ. 

JVow,  because  your  life  will  be  the  more  eminently 
useful,  and  serviceable  to  God,  when  you  know  him  be¬ 
times,  and  early  begin  his  service.  Augustin  repented, 
and  so  have  many  thousands  since,  that  he  began  so 
late,  and  knew  God  no  sooner. 

JVow,  because  your  whole  life  will  be  happier,  if  the 
morning*  of  it  is  dedicated  to  the  Lord.  The  first  fruits 
sanctify  the  whole  harvest :  this  will  have  a  sweet  in¬ 
fluence  upon  all  your  days,  whatever  changes,  straits,  or 
croubles  you  may  meet. 


Ch.  S3. 


-WHY  HAST  THOU  FORSAKEN  ME  1 


403 


CHAPTER  XXXIII. 

FOURTH  SAYING  OF  CHRIST  ON  THE  CROSS— 

“MY  GOD,  MY  GOD,”  &c. 

* 

f*  And  about  the  ninth  hour  Jesus  cried  with  a  loud  voice ,  saying , 
Eli,  Eli,  lama  sabachthani?  that  is  to  say,  My  God,  my  God,  why 
hast  thou  forsaken  me?”  Matt.  27 :  46. 

These  are  words  that  might  rend  the  hardest  heart : 
it  is  the  voice  of  the  Son  of  God  in  an  agony :  his  suf¬ 
ferings  were  great,  very  great  before,  but  never  in  such 
extremity  as  now  ;  when  this  heaven-rending  and  heart¬ 
melting  outcry  broke  from  him  upon  the  cross,  "Eli, 
Eli,  lama  sabachthani!”  In  which  observe, 

1.  The  time  when  it  was  uttered  was  "about  the 
ninth  hour,”  or  about  three  in  the  afternoon.  For  as 
the  Jews  reckoned  the  hours  of  the  day  from  six  in  the 
morning,  their  ninth  hour  answered  to  our  third  in  the 
afternoon.  And  this  is  particularly  marked  by  the  evan¬ 
gelists,  to  show  us  how  long  Christ  hung  in  distress 
upon  the  cross,  both  in  soul  and  body,  which  at  least 
was  full  three  hours :  towards  the  end  whereof  his  soul 
was  so  distressed  and  overwhelmed,  that  he  uttered 
this  doleful  cry  in  his  bitter  anguish. 

2.  The  manner  of  the  complaint.  It  is  not  of  the 
cruel  tortures  he  felt  in  his  body,  nor  of  the  scoffs  and 
reproaches  of  his  name  ;  they  were  all  swallowed  up  in 
the  sufferings  within,  as  the  river  is  swallowed  up  in  the 
sea,  or  the  lesser  flame  in  the  greater.  He  seems  to  ne¬ 
glect  all  these,  and  only  complains  of  what  was  more 
burdensome  than  ten  thousand  crosses;  even  his  Fa¬ 
ther’s  deserting  him,  "  My  God,  my  God,  why  hast  thou 
forsaken  me!”  It  is  a  more  inward  trouble  that  burdens 
him,  and  darkens  his  spirit :  the  hidings  of  God’s  face, 


404 


THE  FOUNTAIN  OF  LIFE. 


Ch.  33. 


an  affliction  to  which  he  was  totally  a  stranger  until  now 
3.  The  manner  in  which  he  uttered  his  sad  complaint, 
was  with  a  remarkable  vehemency  :  "  he  cried  with  a 
loud  voice,”  not  like  a  dying  man,  in  whom  nature  was 
spent,  but  as  one  full  of  vigor,  life,  and  sense  He  stirred 
up  the  whole  power  of  nature  when  he  made  this  griev¬ 
ous  outcry.  There  is  in  it  also  an  emphatical  redupli¬ 
cation,  which  shows  with  what  vehemency  it  was  ut¬ 
tered  ;  "  My  God,  my  God.”  Nay,  to  increase  the  force 
and  vehemency  of  this  complaint,  here  is  an  affectionate 
interrogation,  "Why  hast  thou  forsaken  me  V’  It  is  as 
if  he  were  surprised  by  the  strangeness  of  this  affliction  : 
and  rousing  up  himself  with  an  unusual  vehemency, 
turns  himself  to  the  Father,  and  cries,  Why  so,  my  Fa¬ 
ther  I  Oh  what  dost  thou  mean  by  this  I  What !  hide 
that  face  from  me  that  was  never  hid  before !  What ! 
hide  it  from  me  now,  in  the  depth  of  my  other  torments 
and  sorrows !  O  what  new,  what  strange  things  are 
these !  Hence, 

God ,  to  heighten  the  sufferings  of  Christ  to  the  utter¬ 
most ,  forsook  him  in  the  time  of  his  greatest  distress , 
to  the  unspeakable  affliction  and  anguish  of  his  soul. 
This  proposition  shall  be  considered  in  respect  to  the 
desertion  itself ;  the  design  or  end  of  it ;  and  its  effect 
and  influence  on  Christ. 

I.  The  desertion  itself.  Divine  desertion,  generally 
considered,  is  God’s  withdrawing  himself  from  any,  not 
as  to  his  essence,  for  that  fills  heaven  and  earth,  and 
constantly  remains  the  same  ;  but  as  to  the  manifestation 
of  his  favor,  grace,  and  love  :  when  these  are  gone,  God 
is  said  to  be  gone.  Devils  and  the  damned  are  absolute¬ 
ly  and  for  ever  forsaken  of  God.  It  is  in  another  sense 
that  he  sometimes  forsakes  his  dearest  children,  that 
is,  he  removes  all  sweet  manifestations  of  his  favor 
and  love  for  a  time.  This  desertion  of  Christ  by  his 
Father,  was, 


Ch.  33. 


WHY  HAST  THOU  FORSAKEN  ME  • 


405 


1.  A  very  sad  desertion,  such  as  was  never  in  all  re¬ 
spects  experienced  by  any,  nor  can  be  to  the  end  of  the 
world.  All  his  other  sufferings  were  but  small  to  this ; 
they  bore  upon  his  body,  this  upon  his  soul ;  they 
came  from  the  hands  of  vile  men,  this  from  the  hands 
of  his  Father.  He  suffered  both  in  body  and  soul ;  but 
the  sufferings  of  his  soul  were  the  very  soul  of  his  suf¬ 
ferings.  Under  all  his  other  sufferings  he  opened  not 
his  mouth ;  but  this  touched  the  quick,  so  that  he  could 
not  but  cry  out,  "My  God,  my  God,  why  hast  thou  for¬ 
saken  me  V’ 

2.  It  was  a  penal  desertion,  inflicted  on  him  as  a  satis¬ 
faction  for  those  sins  of  ours  which  deserved  that  God 
should  forsake  us  for  ever,  as  the  damned  are  forsaken 
by  him.  As  there  lies  a  twofold  misery  upon  the  damned 
in  hell,  namely,  pain  of  sense,  and  pain  of  loss  ;  so  upon 
Christ  answerably,  there  was  not  only  an  impression  of 
wrath,  but  also  a  subtraction  or  withdrawment  of  all 
sensible  favor  and  love. 

3.  It  was  a  real ,  not  fictitious  desertion.  He  doth  not 
personate  a  deserted  soul,  and  speak  as  if  God  had  with¬ 
drawn  the  comfortable  sense  and  influence  of  his  love 
from  him  ;  but  the  thing  was  so  indeed.  The  Godhead 
restrained  and  kept  back,  for  this  time,  all  its  joys,  com¬ 
forts,  and  sense  of  love  from  the  manhood.  This  bitter 
doleful  outcry  of  Christ  gives  evidence  enough  of  its 
reality. 

4.  This  desertion  took  place  in  ihe  time  of  Christ's 
greatest  need .  His  Father  forsook  him  at  that  time,  when 
all  earthly  comforts  had  forsaken  him,  and  all  outward 
evils  had  broken  in  together  upon  him  ;  when  men,  yea, 
the  best  of  men  stood  afar  off,  and  none  but  barbarous 
enemies  were  about  him.  When  pain  and  shame,  and  all 
miseries  weighed  him  down  ;  then,  to  complete  and  fill 
up  his  suffering,  God  stands  afar  off  too. 

5.  It  was  such  a  desertion  as  left  him  only  to  the  sup - 


406 


TIIE  FOUNTAIN  OF  LIFE. 


Ch.  33. 


ports  of  his  faith.  He  had  nothing  now  to  rest  upon  but 
his  Father’s  covenant  and  promise.  And  indeed,  the 
faith  of  Christ  manifested  itself  in  these  very  words 
of  complaint  in  the  text.  For  though  all  comfortable 
sights  of  God  and  sense  of  love  were  obstructed,  yet 
you  see  his  soul  still  cleaves  to  God.  His  faith  laid  hold 
on  God,  "Eli,  Eli:”  "My  God,  my  God;”  thou,  with 
whom  is  infinite  and  everlasting  strength  ;  thou  that  hast 
hitherto  supported  my  manhood,  and  according  to  thy 
promise  upheld  thy  servant ;  what!  wilt  thou  now  for¬ 
sake  mel  My  God,  I  lean  upon  thee.  To  these  sup¬ 
ports  and  refuges  of  faith  this  desertion  shut  up  Christ : 
by  these  things  he  stood,  when  all  other  visible  and 
sensible  comforts  shrunk  away,  both  from  his  soul  and 
body. 

II.  Consider  the  designs  and  ends  of  Christ’s  desertion, 
which  were  principally  satisfaction  and  sanctification. 
Satisfaction  for  those  sins  of  ours  which  deserved  that 
we  should  be  totally  and  everlastingly  forsaken  of  God. 
This  is  the  desert  of  every  sin,  and  the  damned  do  feel 
it,  and  shall  to  all  eternity.  God  is  gone  from  them  for 
ever :  not  essentially  ;  the  just  God  is  with  them  still, 
the  God  of  power  is  still  with  them,  the  avenging  God 
is  ever  with  them ;  but  the  merciful  God  is  gone,  and 
gone  for  ever.  And  thus  would  he  have  withdrawn  him¬ 
self  from  every  soul  that  sinned,  had  not  Christ  borne 
that  punishment  for  us  in  his  own  soul.  If  he  had  not 
cried,  "My  God,  my  God,  why  hast  thou  forsaken  me  1” 
we  must  have  howled  out  this  hideous  complaint  in  the 
lowest  hell  for  ever,  "  0  righteous  God,  thou  hast  for 
ever  forsaken  me.” 

And  as  satisfaction  was  designed  in  this  desertion  of 
Christ,  so  also  was  the  sanctification  of  every  desertion 
of  the  saints.  For  he  having  been  forsaken  before  us, 
and  for  us,  whenever  God  forsakes  us,  that  very  forsak¬ 
ing  is  sanctified,  and  thereby  turned  into  a  mercy  to 


Ch  33. 


WHY  HAST  THOU  FORSAKEN  ME  1 


407 


believers.  Hence  are  all  the  precious  fruits  and  effects 
of  our  desertions:  such  as  the  earnest  exciting  of 
the  soul  to  prayer,  Psa.  77:2;  88  :  1-9  ;  fortifying  the 
tempted  soul  against  sin  ;  reviving  former  experiences ; 
Psa.  77:5;  enhancing  the  value  of  the  Divine  presence 
with  the  soul,  and  teaching  it  to  hold  Christ  faster  than 
ever  before.  These,  and  many  more,  are  the  precious 
effects  of  sanctified  desertion ;  but  how  many  or  how 
good  soever  these  effects  are,  they  all  owe  themselves 
to  Jesus  Christ,  as  their  Author ;  who,  for  our  sakes, 
would  pass  through  this  sad  and  dark  state,  that  we 
might  find  in  it  such  blessings. 

III.  Consider  the  effects  and  influence  of  this  desertion 
upon  the  spirit  of  Christ.  It  did  not  drive  him  to  despair, 
yet  it  even  amazed  him,  and  almost  swallowed  up  his 
soul  in  the  deeps  of  trouble  and  consternation.  This  cry 
is  a  cry  from  the  deeps,  from  a  soul  oppressed  even  to 
death.  Let  but  five  particulars  be  weighed,  and  you  will 
say,  never  was  there  any  darkness  like  this;  no  sorrow 
like  Christ’s  sorrow  in  this  deserted  state. 

1.  This  was  a  new  thing  to  Christ ,  such  as  he  never 
was  acquainted  with  before.  From  all  eternity  until  now 
there  had  been  constant  and  wonderful  outpourings  of 
love,  delight,  and  joy,  from  the  bosom  of  the  Father  into 
his  bosom.  He  never  missed  his  Father  before  ;  never 
saw  a  frown  or  a  veil  upon  that  blessed  face  before 
This  made  it  a  heavy  burden  indeed. 

2.  As  it  was  a  new  thing,  and  therefore  the  more 
amazing,  so  it  was  a  great  thing  to  Christ ;  so  great, 
that  he  scarce  knew  how  to  support  it.  Had  it  not  been 
a  great  trial  indeed,  so  great  a  spirit  as  his  would  not 
have  so  drooped  under  it,  and  made  so  sad  a  complaint 
of  it.  It  was  so  sharp,  so  heavy  an  affliction  to  his  soul, 
that  it  caused  him,  who  was  meek  under  all  other  suf¬ 
ferings  as  a  lamb,  to  roar  under  this  like  a  lion  ;  for  so 
much  those  words  of  Christ  signify ;  "  My  God,  my 


408 


THE  FOUNTAIN  OF  LIFE. 


Ch.  33 


God,  why  hast  thou  forsaken  me  1  Why  art  thou  so  far 
from  the  voice  of  my  roaring  1”  Psalm  22  :  1. 

3.  It  was,  too,  a  burden  laid  on  in  the  time  of  his 
greatest  distress  ;  when  his  body  was  in  tortures,  and  all 
about  him  was  full  of  horror  and  darkness.  He  suffered 
this  desertion  at  a  time  when  he  never  had  such  need 
of  Divine  supports  and  comforts. 

4.  So  heavy  was  this  pressure  upon  Christ’s  soul,  that 
in  all  probability  it  hastened  his  death.  It  was  not  usual 
for  crucified  persons  to  expire  so  soon  ;  and  those  that 
were  crucified  with  him  were  both  alive  after  Christ’s 
spirit  was  gone.  Some  have  hung  more  than  a  day  and 
a  night,  some  two  full  days  and  nights,  in  those  tor¬ 
ments  alive  ;  but  never  did  any  feel  inwardly  what  Christ 
felt.  He  bore  it  till  the  ninth  hour — then  makes  a  fear¬ 
ful  outcry  and  dies. 

Inference  1.  Did  God  forsake  Christ  upon  the  cross 
as  a  punishment  to  him  for  our  sins  I  Then  as  often  as 
we  have  sinned,  so  oft  have  vje  deserved  to  be  forsaken 
of  God.  This  is  the  just  recompense  and  desert  of  sin. 
And,  indeed,  here  lies  the  principal  evil  of  sin,  that  it 
separates  between  God  and  the  soul.  By  sin  we  depart 
from  God,  and,  as  a  due  punishment  of  it,  God  departs 
from  us.  This  will  be  the  dismal  sentence  in  the  last 
day,  "  Depart  from  me,  ye  cursed.”  Matt.  25.  Thence¬ 
forth  there  will  be  a  gulf  fixed  between  God  and  them 
Luke,  19  :  20.  No  more  friendly  intercourse  with  the 
blessed  God  for  ever.  Beware,  sinners,  how  you  say  to 
God  now,  "  Depart  from  us,  we  desire  not  the  know¬ 
ledge  of  thy  ways,”  lest  he  say,  "  Depart  from  me,”  you 
shall  never  see  my  face. 

2.  Did  Christ  never  make  such  a  sad  complaint  and 
outcry  till  God  hid  his  face  from  him  1  Then  the  hiding 
of  God’s  face  is  certainly  the  greatest  misery  that  can 
possibly  befall  a  gracious  soul  in  this  world.  When 
they  scourged,  buffeted,  and  smote  Christ,  yea,  when 


Ch.  33. 


WHY  HAST  THOU  FORSAKEN  ME  ? 


409 


they  nailed  him  to  the  tree,  he  opened  not.  his  mouth ; 
but  when  his  Father  hid  his  face  from  him,  he  cried  out ; 
yea,  his  voice  was  the  voice  of  roaring :  this  was  more 
to  him  than  a  thousand  crucifyings.  And,  surely,  as  it 
was  to  Christ,  so  is  it  to  all  gracious  souls,  the  saddest 
stroke,  the  heaviest  burden  they  ever  felt.  When  Da¬ 
vid  forbade  Absalom  to  come  to  Jerusalem  to  see  his 
father,  he  complains,  u  Wherefore  am  I  come  from 
Geshur,  if  I  may  not  see  the  king’s  face  V’  2  Sam.  14  :  32. 
So  doth  the  gracious  soul  bemoan  itself;  Wherefore  am 
I  redeemed,  called,  and  reconciled,  if  I  may  not  see  the 
face  of  my  God  1 

It  is  said  of  Tully,  when  he  was  banished  from  Italy, 
and  of  Demosthenes,  when  he  was  banished  from  Athens, 
that  they  wept  every  time  they  looked  towards  their 
own  country :  and,  is  it  strange  that  a  poor  deserted  be¬ 
liever  should  mourn  every  time  he  looks  heaven-ward  % 
Say,  Christian,  did  the  tears  never  trickle  down  thy 
cheeks  when  thou  lookedst  toward  heaven,  and  couldst 
not  see  the  face  of  thy  God  as  at  other  times  1  If  two 
dear  friends  cannot  part  for  a  season,  but  that  parting 
must  be  in  a  shower,  blame  not  the  saints  if  they  sigh 
and  mourn  bitterly  when  the  Lord,  who  is  the  life  of  their 
life,  depart,  though  but  for  a  season  ;  for  if  God  depart, 
their  sweetest  enjoyment  on  earth,  the  very  crown  of  all 
their  comforts  is  gone  :  and  what  will  a  king  take  in 
exchange  for  his  crown  1  What  can  recompense  a  saint 
for  the  loss  of  his  God  1  Indeed,  if  they  had  never  seen 
the  Lord,  or  tasted  the  incomparable  sweetness  of  his 
presence,  it  were  another  matter ;  but  the  darkness 
which  follows  the  sweetest  light  of  his  countenance  is 
double  darkness. 

And  that  which  doth  not  a  little  increase  the  horror 
of  this  darkness  is,  that  when  their  souls  are  thus  be¬ 
nighted,  and  the  sun  of  their  comfort  is  set ;  then  doth 
Satan,  like  the  wild  beasts  of  the  desert,  creep  out  of  his 

Fountain.  1  o 


4-10 


THE  FOUNTAIN  OF  LIFE. 


Ch.  33. 


den,  and  roar  upon  them  with  hideous  temptations. 
Surely  this  is  a  sad  state,  and  deserves  tender  pity ! 
Pity  is  a  debt  due  to  the  distressed,  and  the  world  shows 
not  a  greater  distress  than  this.  If  ever  you  have  been 
in  trouble  of  this  kind,  you  will  never  slight  others  in 
the  same  case  :  nay,  one  end  of  God’s  exercising  you 
with  troubles  of  this  nature,  is  to  teach  you  compas¬ 
sion  towards  others.  Do  they  not  cry  to  you,  as  Job 
19  :  21,  "  Have  pity,  have  pity  upon  me,  O  ye  my 
friends,  for  the  hand  of  God  hath  touched  me.”  Draw 
forth  bowels  of  mercy  and  tender  compassion  to  them  ; 
for,  either  you  have  been,  or  are,  or  may  be  in  the  same 
case.  However,  if  men  do  not,  most  certainly  Christ, 
who  hath  felt  it  before  them,  and  for  them,  will  pity 
them. 

3.  Did  God  really  forsake  Jesus  Christ  upon  the  cross  1 
Then  from  the  desertion  of  Christ  singular  consolation 
springs  up  to  the  people  of  God ;  yea,  manifold  conso¬ 
lation.  Christ’s  desertion  is  the  preventive  of  your  final 
desertion ;  because  he  was  forsaken  for  a  time,  you 
shall  not  be  forsaken  for  ever  ;  for  he  was  forsaken  for 
you  ;  and  God’s  forsaking  him,  though  but  for  a  few 
hours,  is  equivalent  to  his  forsaking  you  for  ever.  It  is 
every  way  as  much  for  the  dear  Son  of  God,  the  delight 
of  his  soul,  to  be  forsaken  of  God  for  a  time ;  as  if  such 
a  poor  inconsiderable  thing  as  thou  art  should  be  cast  off 
to  eternity.  Now  this  being  equivalent,  and  borne  in  thy 
room,  must  needs  give  thee  the  highest  security  in  the 
world  that  God  will  never  finally  withdraw  from  thee  : 
had  he  intended  to  have  done  so,  Christ  had  never  made 
such  a  sad  outcry,  "  My  God,  my  God,  why  hast  thou 
forsaken  me  I” 

Moreover,  this  sad  desertion  of  Christ  becomes  a  com¬ 
fortable  pattern  to  poor  deserted  souls  in  divers  re¬ 
spects  ;  and  the  proper  business  of  such  souls,  at  such 
times,  is  to  eye  it  believingly,  in  these  six  respects : 


Ch.  33.  WHY  HAST  THOU  FORSAKEN  ME?  412 

Though  God  deserted  Christ,  yet  at  the  same  time  he 
powerfully  supported  him  :  his  omnipotent  arms  were 
under  him,  though  his  face  was  hid  from  him :  he  had 
not  indeed  his  smiles,  but  he  had  his  supports.  So,  Chris¬ 
tian,  just  so  shall  it  be  with  thee  :  thy  God  may  turn 
away  his  face,  but  he  will  not  pluck  away  his  arm. 

Though  God  deserted  Christ,  yet  he  deserted  not  God  : 
his  Father  forsook  him,  but  he  could  not  forsake  his 
Father,  but  followed  him  with  this  cry,  "My  God,  my 
God,  why  hast  thou  forsaken  me  1”  And  is  it  not  even 
so  with  you  1  God  goes  from  your  soul,  but  you  cannot 
go  from  him.  No,  your  heart  is  mourning  after  the 
Lord,  seeking  him  carefully  with  tears  ;  complaining  of 
his  absence  as  the  greatest  evil  in  this  world. 

Though  God  forsook  Christ,  yet  he  returned  to  him 
again .  It  was  but  for  a  time,  not  for  ever.  In  this  also 
doth  his  desertion  parallel  yours.  God  may,  for  wise  and 
holy  reasons,  hide  his  face  from  you,  but  not  as  it  is  hid 
from  the  damned,  who  shall  never  see  it  again.  This 
cloud  will  pass  away  ;  this  night  shall  have  a  bright 
morning  :  "  I  will  not  contend  for  ever,  neither  will  I  be 
always  wroth  ;  for  the  spirit  shall  fail  before  me,  and 
the  souls  which  I  have  made.” 

Though  God  forsook  Christ,  yet  at  that  time  he  could 
justify  God.  "  0  my  God,  (saith  he,)  I  cry  in  the  day¬ 
time,  but  thou  hearest  not ;  and  in  the  night-season,  and 
am  not  silent :  but  thou  art  holy.”  Psalm  22:  2,  3.  Is 
not  thy  spirit,  according  to  its  measure,  framed  like 
Christ’s  in  this  ;  canst  thou  not  say,  even  when  he  writes 
bitter  things  against  thee,  he  is  a  holy,  faithful,  and 
good  God  for  all  this  1  There  is  not  one  drop  of  injus¬ 
tice  in  all  the  sea  of  my  sorrows.  Though  he  condemn 
me,  I  must  and  will  justify  him. 

Though  God  took  from  Christ  all  visible  and  sensible 
comfort,  inward  as  well  as  outward;  yet  Christ  sub¬ 
sisted  by  faith ,  in  the  absence  of  them  all :  his  desertion 


412 


THE  FOUNTAIN  OF  LIFE. 


Ch.  33 


put  him  upon  the  acting  of  his  faith.  "My  God,  my 
God,”  are  words  of  faith  ;  the  words  of  one  that  wholly 
depends  upon  his  God  :  and  is  it  not  so  with  you  1 
Sense  of  love  is  gone,  sweet  sights  of  God  hid  in  a  dark 
cloud. :  well,  what  then  1  must  thy  hands  presently  hang 
down,  and  thy  soul  give  up  all  its  hope  1  What !  is  there 
no  faith  to  relieve  in  this  case  1  Yes,  yes,  and  blessed  be 
God  for  faith.  "  Who  is  among  you  that  feareth  the 
Lord,  and  obeyeth  the  voice  of  his  servant,  that  walk- 
eth  in  darkness,  and  hath  no  light ;  let  him  trust  in  the 
name  of  the  Lord,  and  stay  himself  upon  his  God.” 
Isaiah,  50  :  10. 

Christ  was  deserted  a  little  before  the  glorious  morning 
of  light  and  joy  dawned  upon  him.  It  was  a  little,  a  very 
little  while,  after  this  sad  cry,  before  he  triumphed  glo¬ 
riously  :  and  so  it  may  be  with  you  ;  heaviness  may  en¬ 
dure  for  a  night,  but  joy  and  gladness  will  come  in  the 
morning. 

O 

But,  reader,  perhaps  you  are  saying,  I  fear  I  am  abso¬ 
lutely  and  finally  forsaken.  Why  so  1  Do  you  find  the 
characters  of  such  a  desertion  upon  your  soul  1  Examine 
and  tell  me,  whether  you  find  a  heart  willing  to  forsake 
God  1  Is  it  indifferent  to  you  whether  God  ever  return 
again  1  Is  there  no  mourning,  melting,  or  thirsting  after 
the  Lord  1  Indeed,  if  you  forsake  him,  he  will  cast  you 
off  for  ever;  but  can  you  do  sol  Oh,  no,  let  him  do 
what  he  will,  I  am  resolved  to  wait  for  him,  cleave  to 
him,  mourn  after  him,  though  I  have  no  present  comfort 
from  him,  no  assurance  of  my  interest  in  him  ;  yet  will 
I  not  exchange  my  poor  weak  hopes  for  all  the  good  in 
this  world. 

Again,  you  say  God  hath  forsaken  you,  but  hath  he 
taken  away  from  your  soul  all  conscientious  tenderness 
of  sin,  so  that  now  you  can  sin  freely,  and  without  re¬ 
gret  1  If  so,  it  is  a  sad  token  indeed :  tell  me,  soul,  if 
thou  indeed  judgest  God  will  never  return  in  loving- 


Ch.  33. 


WHY  HAST  THOU  FORSAKEN  ME? 


413 


kindness  to  thee  any  more  ;  why  dost  thou  not  then 
give  thyself  over  to  the  pleasures  of  sin,  and  draw  thy 
comforts  from  the  creature,  since  thou  canst  have  no 
comfort  from  thy  God  1  Oh,  no,  I  cannot  do  so  ;  e^en 
if  I  die  in  darkness  and  sorrow,  1  will  never  do  so  :  my 
soul  is  as  full  of  fear  and  hatred  of  sin  as  ever,  though 
empty  of  joy  and  comfort.  Surely  these  are  no  tokens 
of  a  soul  finally  abandoned  by  its  God. 

4.  Did  God  forsake  his  own  Son  upon  the  cross '( 
Then  the  dearest  of  God’s  people  may,  for  a  time,  be  for¬ 
saken  of  their  God.  Think  it  not  strange,  when  you, 
that  are  the  children  of  light,  meet  with  darkness,  yea, 
and  walk  in  it;  neither  charge  God  foolishly,  nor  say  he 
deals  hardly  with  you.  You  see  what  befell  Jesus  Christ, 
whom  his  soul  delighted  in.  It  is  doubtless  your  con¬ 
cern  to  expect  and  prepare  for  days  of  darkness.  You 
have  heard  the  doleful  cry  of  Christ,  "My  God,  my  God, 
why  hast  thou  forsaken  me  I”  You  know  how  it  was 
with  Job,  David,  Heman,  Asaph,  and  many  others,  the 
dear  servants  of  God,  what  heart-melting  lamentations 
they  made  upon  this  account ;  and  are  you  better  than 
theyl  Oh,  prepare  for  spiritual  troubles;  I  am  sure  you 
do  enough  every  day  to  involve  you  in  darkness.  Now,  if 
at  any  time  this  trial  befall  you,  mind  these  two  season¬ 
able  admonitions,  and  lay  them  up  for  such  a  time. 

Exercise  the  faith  of  adherence,  cleave  to  God,  when 
you  have  lost  the  faith  of  evidence.  When  God  takes 
away  that,  he  leaves  this :  that  is  necessary  to  the  com¬ 
fort,  this  to  the  life  of  his  people.  It  is  sweet  to  live 
with  clear  views  of  your  interest  in  Christ ;  but  if  they 
be  gone  believe  and  rely  on  God.  Stay  yourself  on 
your  God  when  you  have  no  light.  Isa.  50  :  10.  Drop 
this  anchor  in  the  dark,  and  do  not  reckon  all  gone 
when  evidence  is  gone :  never  reckon  yourselves  un¬ 
done  whilst  you  can  adhere  to  your  God. 

Take  the  right  method  to  recover  the  sweet  light 


414 


THE  FOUNTAIN  OF  LIFE. 


Ch.  34 


which  you  have  sinned  away  from  your  souls.  Do  not 
go  about  from  one  to  another  complaining  ;  nor  yet  sit 
down  desponding  under  your  burden.  But, 

Search  diligently  after  the  cause  of  God’s  withdraw- 
ment :  urge  him  importunately  by  prayer,  to  show  thee 
wherefore  he  contends  with  thee.  Job,  10  :  2.  Say, 
Lord,  what  evil  is  it  which  thou  so  rebukest  1  I  beseech 
thee  show  me  the  cause  of  thine  anger :  have  I  grieved 
thy  Spirit  in  this  thing,  or  in  that!  Was  it  my  neglect 
of  duty,  or  my  formality  in  duties!  Was  I  not  thankful 
for  the  sense  of  thy  love,  when  it  was  shed  abroad  in 
my  heart  !  0  Lord,  why  is  it  thus  with  me  ! 

Humble  your  soul  before  the  Lord  for  every  evil  you 
shall  be  convinced  of :  tell  him,  it  pierces  your  heart 
that  you  have  so  displeased  him,  and  that  it  shall  be  a 
caution  to  you,  whilst  you  live,  never  to  return  again  to 
folly :  invite  him  again  to  your  soul,  and  mourn  after 
the  Lord  till  you  have  found  him.  If  you  seek  him,  he 
will  be  found  of  you.  2  Chron.  15  :  2. 

Wait  on  in  the  use  of  means  till  Christ  return.  Oh  be 
not  discouraged  ;  though  he  tarry,  wait  you  for  him ; 
for,  blessed  are  all  they  that  wait  for  him. 


CHAPTER  XXXIV. 

FIFTH  SAYING  OF  CHRIST  ON  THE  CROSS— “I  THIRST.” 

u  After  this ,  Jesus  knowing  that  all  things  were  now  accomplished ,  that 
the  Scripture  might  he  fulfilled ,  saith ,  I  thirst — John,  19  :  28. 

These  words  were  spoken  by  Christ  upon  the  cross, 
a  little  before  he  bowed  the  head  and  yielded  up  the 
ghost.  They  are  recorded  only  by  the  evangelist  John. 


Ch.  34. 


I  THIRST. 


415 


1.  The  person  complaining  is  Jesus.  This  is  a  clear 
evidence  that  it  was  no  common  suffering  :  great  and 
resolute  spirits  will  not  otherwise  complain. 

2.  The  affliction  or  suffering  of  which  he  complains 
is  thirst.  His  soul  thirsted,  in  vehement  desires  and 
longings,  to  accomplish  and  finish  the  great  and  difficult 
work  he  had  undertaken;  and  his  body  thirsted,  by  rea¬ 
son  of  those  unparalleled  agonies  it  endured.  It  was  the 
latter,  the  proper  natural  thirst  here  intended,  when  he 
said,  "  I  thirst.”  Now,  "this  natural  thirst,”  of  which 
he  complains,  "  is  the  raging  of  the  appetite  for  moist 
nourishment,  arising  from  the  scorching  up  of  the  parts 
of  the  body  for  want  of  moisture.”  And,  amongst  all 
the  pains  and  afflictions  of  the  body,  there  can  scarcely 
be  named  a  greater  and  more  intolerable  one  than  ex¬ 
treme  thirst.  The  most  mighty  and  valiant  have  stooped 
under  it.  Samson,  after  all  his  conquests  and  victories, 
"  was  sore  athirst,  and  called  on  the  Lord,  and  said, 
Thou  hast  given  this  great  deliverance  into  the  hand 
of  thy  servant ;  and  now  shall  I  die  for  thirst,  and  fall 
into  the  hands  of  the  uncircumcised  1”  Judges,  15  :  18. 
Hence,  Isa.  41  :  17,  thirst  is  used  to  express  the  most 
afflicted  state  :  "  When  the  poor  and  needy  seek  water, 
and  there  is  none,  and  their  tongue  faileth  for  thirst,  I 
the  Lord  will  hear  them  ;”  that  is,  when  my  people  are 
in  extreme  necessity,  under  extraordinary  pressure  and 
distress,  I  will  be  with  them,  to  supply  and  relieve  them. 
Thirst  causes  a  most  painful  compression  of  the  heart, 
when  the  body,  like  a  sponge,  sucks  and  draws  for  mois¬ 
ture,  and  there  is  none.  And  this  may  be  occasioned 
either  by  long  abstinence  from  drink,  or  by  the  laboring 
and  exhaustion  of  the  spirits  under  grievous  agonies 
and  extreme  tortures. 

Now,  though  we  find  not  that  Christ  had  tasted  a 
drop  since  he  sat  with  his  disciples  at  the  table — after 
that  no  more  refreshment  for  him  in  this  world— yet 


416 


THE  FOUNTAIN  OF  LIFE. 


Ch.  34.. 


this  was  not  the  cause  of  his  raging  thirst :  it  is  to  be 
ascribed  to  the  extreme  sufferings  which  he  had  so  long 
conflicted  with,  both  in  his  soul  and  body.  These  preyed 
upon  him,  and  drank  up  his  very  spirits. 

3.  The  time  when  he  thus  complained  was  "  when  all 
things  were  now  accomplished,”  that  is,  when  all  things 
were  even  ready  to  be  accomplished  in  his  death  ;  a  lit¬ 
tle,  a  very  little  while  before  he  expired,  when  the 
pangs  of  death  began  to  be  strong  upon  him  :  and  so  it 
was  both  a  sign  of  death  at  hand,  and  of  his  love  to  us, 
which  was  stronger  than  death,  and  would  not  complain 
sooner,  because  he  would  admit  of  no  relief,  nor  take 
the  least  refreshment  until  he  had  done  his  work. 

4.  The  design  and  end  of  his  complaint  was,  ”  that 
the  Scripture  might  be  fulfilled,”  that  is,  that  it  might 
appear,  for  the  satisfaction  of  our  faith,  that  whatsoever 
had  been  predicted  by  the  prophets,  was  exactly  accom¬ 
plished,  even  to  a  circumstance,  in  him.  Now  it  was 
foretold  of  him,  "  They  gave  me  gall  for  my  meat,  and, 
in  my  thirst,  they  gave  me  vinegar  to  drink,”  Psalm 
69  :  21  j  and  herein  it  was  verified.  Hence, 

Such  were  the  agonies  of  our  Lord  Jesus  Christ  upon  the 
cross ,  as  drank  up  his  very  spirits ,  and  made  him  cry , 
"  /  thirst” 

”  If  I  should  live  a  thousand  years,  and  every  day  die 
a  thousand  times  the  same  death  for  Christ  that  he  once 
died  for  me,  yet  all  this  would  be  nothing  to  the  sor¬ 
rows  Christ  endured  in  his  death.”  At  this  time  the 
Bridegroom  Christ  might  have  borrowed  the  words  of 
his  spouse,  the  church,  "  Is  it  nothing  to  you,  all  ye 
that  pass  by  I  Behold  and  see,  if  there  be  any  sorrow  like 
unto  my  sorrow  which  is  done  unto  me,  wherewith  the 
Lord  hath  afflicted  me  in  the  day  of  his  fierce  anger.” 
Lam.  1:12. 

The  sufferings  of  our  Lord  Jesus  Christ  upon  the 
cross  were  twofold,  namely,  his  corporeal,  and  spiritual 


Ch  34. 


I  THIRST 


417 


sufferings.  We  shall  consider  them  distinctly,  and  show 
how  both  these  meeting  upon  him  in  their  fulness  and 
extremity,  must  drink  up  his  spirits,  and  make  him  cry, 
"  I  thirst.” 

I.  His  corporeal  and  more  external  sufferings  were 
exceedingly  great,  acute,  and  extreme  ;  for  they  were 
sharp,  universal,  continual,  and  unrelieved  by  any  in¬ 
ward  comfort. 

1.  They  were  sharp  sufferings ;  his  body  was  racked 
in  those  parts  where  sense  more  eminently  dwells — in 
the  hands  and  feet;  "They  pierced  my  hands  and  my 
feet.”  Ps.  22  :  16.  Now  Christ,  by  reason  of  his  exact 
and  excellent  temper  of  body,  had  doubtless  more  quick, 
tender,  and  delicate  senses  than  other  men.  Sense  is, 
in  some,  more  delicate  and  tender,  and  in  others  dull 
and  blunt,  according  to  the  temperament  and  vivacity 
of  the  body  and  spirits  ;  but  in  none  as  it  was  in  Christ, 
whose  body  neither  sin  nor  sickness  had  any  way  en* 
feebled  or  dulled. 

2.  His  pains  also  were  universal ,  not  affecting  one, 
but  every  part ;  they  seized  every  member ;  from  head 
to  foot,  no  member  was  free  from  torture  :  for,  as  his 
head  was  wounded  with  thorns,  his  back  with  bloody 
lashes,  his  hands  and  feet  with  nails,  so  every  other  part 
was  stretched  and  distended  beyond  its  natural  length, 
by  hanging  upon  that  cruel  engine  of  torment,  the  cross. 
And  as  every  member,  so  every  particular  sense  was 
afflicted. 

3.  These  universal  pains  were  continual ,  not  by  fits, 
but  without  any  intermission.  He  had  not  a  moment’s 
ease  by  the  cessation  of  pain ;  wave  came  upon  wave, 
one  grief  upon  another,  till  all  God’s  waves  and  billows 
had  gone  over  him.  To  be  in  extremity  of  pain,  and 
that  without  a  moment’s  intermission,  will  quickly  over¬ 
come  the  stoutest  nature  in  the  world. 

4.  His  pains  were  altogether  unrelieved.  If  a  man 

18* 


418 


THE  FOUNTAIN  OF  LIFE. 


Ch.  34. 


have  sweet  comforts  flowing  into  his  soul  from  God, 
they  allay  the  pains  of  the  body  :  this  made  the  martyrs 
shout  amidst  the  flames.  Yes,  even  inferior  comforts 
and  delights  of  the  mind  will  greatly  relieve  the  op¬ 
pressed  body.  But  now  Christ  had  no  relief  this  way; 
not  a  drop  of  comfort  came  from  heaven  into  his  soul : 
but,  on  the  contrary,  his  soul  was  filled  up  with  grief ; 
so  that  instead  of  relieving,  it  increased  unspeakably 
the  burden  of  the  outward  man.  For, 

II.  Let  us  consider  these  inward  sufferings  of  his 
soul ,  how  great  they  were,  and  how  quickly  they  spent 
his  natural  strength,  and  turned  his  moisture  into  the 
drought  of  summer. 

1.  His  soul  felt  the  wrath  of  an  angry  God ,  which 
was  terribly  impressed  upon  it.  The  wrath  of  a  king 
is  as  the  roaring  of  a  lion  ;  but  what  is  that  to  the  wrath 
of  God  1  "  Who  can  stand  before  his  indignation  I  and 
who  can  abide  in  the  fierceness  of  his  anger  I  His  fury 
is  poured  out  like  fire,  and  the  rocks  are  thrown  down 
by  him.”  Nahum,  1  :  6.  Had  not  the  strength  that  sup¬ 
ported  Christ  been  greater  than  that  of  rocks,  this  wrath 
had  overwhelmed  and  ground  him  to  powder. 

2.  And  as  it  was  the  wrath  of  God  that  lay  upon  his 
soul,  so  it  was  the  pure  wrath  of  God,  without  any  alloy 
or  mixture  :  not  one  drop  of  comfort  came  from  heaven 
or  earth  ;  all  the  ingredients  in  his  cup  were  bitter : 
"For  God  spared  not  his  own  Son.”  Rom.  8  :  32.  Had 
Christ  been  abated  or  spared,  we  had  not. 

3.  Yea,  all  the  wrath  of  God  was  poured  out  upon  him, 
even  to  the  last  drop ;  so  that  there  is  not  one  drop  re¬ 
served  for  his  redeemed  to  feel.  Christ’s  cup  was  deep 
and  large,  it  contained  all  the  fury  and  wrath  of  an  in¬ 
finite  God !  and  yet  he  drank  it  up :  he  bore  it  all. 

III.  It  is  evident  that  such  extreme  sufferings,  meet¬ 
ing  upon  him,  must  exhaust  his  inmost  spirits ,  and  make 
him  cry,  ”1  thirst.”  For  let  us  consider, 


Ch.  34. 


I  THIRST. 


419 


1.  What  mere  external  pains  and  outward  afflictions 
can  do.  These  prey  upon  and  consume  our  spirits.  So 
David  complains,  "When  thou  with  rebukes  correctest 
man  for  iniquity,  thou  makest  his  heauty  to  consume 
away  as  a  moth;”  Ps.  39  :  11 ;  that  is,  as  a  moth  frets 
and  consumes  the  most  strong  and  well-wrought  gar¬ 
ment  without  any  noise,  so  afflictions  waste  and  wear 
out  the  strongest  bodies.  They  make  the  firmest  con¬ 
stitution  like  a  decayed  garment :  they  shrivel  and  dry 
up  the  most  vigorous  and  flourishing  body,  and  make  it 
like  a  bottle  in  the  smoke.  Ps.  119  :  83. 

2.  Consider  what  mere  internal  troubles  of  the  soul 
can  do  upon  the  strongest  body;  they  spend  its  strength 
and  devour  the  spirits.  So  Solomon  speaks,  Prov.  17  : 
22,  "  A  broken  spirit  drieth  the  bones,”  that  is,  it  con¬ 
sumes  the  very  marrow  with  which  they  are  moistened. 
So  Psa.  32 :  3,  4,  "  My  bones  waxed  old,  through  my 
roaring  all  the  day  long.  For  day  and  night  thy  hand 
was  heavy  on  me :  my  moisture  is  turned  into  the 
drought  of  summer.”  What  a  spectacle  of  pity  did 
Francis  Spira  become,  merely  through  the  anguish  of 
his  spirit !  A  spirit  sharpened  with  such  troubles,  like  a 
keen  knife,  cuts  through  the  sheath.  Certainly,  who¬ 
ever  hath  had  any  acquaintance  with  trouble  of  soul, 
knows,  by  sad  experience,  how,  like  an  internal  flame, 
it  feeds  and  preys  upon  the  very  spirits,  so  that  the 
strongest  stoop  and  sink  under  it.  But, 

3.  When  outward  bodily  pauis  meet  with  inward  spi¬ 
ritual  troubles ,  and  both  in  extremity  come  in  one  day, 
how  soon  must  the  firmest  body  fail  and  waste  away ! 
Now  strength  fails  apace,  and  nature  must  sink  under 
the  load.  The  soul  and  body  sympathize  with  each 
other  under  trouble,  and  mutually  relieve  each  other. 
If  the  body  be  sick  and  full  of  pain,  the  spirit  supports, 
cheers,  and  relieves  it  by  reason  and  resolution  all  that 
it  can  ;  and  if  the  spirit  be  afflicted,  the  body  sympathi* 


420 


THE  FOUNTAIN  OF  LIFE. 


Ch.  34. 


zes  and  helps  to  bear  up  the  spirit :  but  if  the  one  he 
overladen  with  strong  pains,  more  than  it  can  bear,  and 
calls  for  aid  from  the  other  ;  and  the  other  be  oppressed 
with  intolerable  anguish,  and  cries  out  under  a  burden 
greater  than  it  can  bear,  so  that  it  can  contribute  no 
help,  but  instead  thereof,  adds  to  the  burden,  which  be¬ 
fore  could  not  be  borne  ;  then  nature  must  fail,  and  the 
friendly  union  between  soul  and  body  suffer  a  dissolu¬ 
tion  by  such  an  extraordinary  pressure.  So  it  was  with 
Christ,  when  outward  and  inward  sorrows  met  in  one 
day  in  their  extremity  upon  him.  Hence  the  bitter  cry, 
"  I  thirst.” 

Inference  1.  How  horrid  a  thing  is  sin !  How  great 
is  that  evil  of  evils,  which  deserves  that  all  this  should 
be  inflicted  and  suffered  for  its  expiation  !  The  suffer¬ 
ings  of  Christ  for  sin  give  us  the  true  account  and  full¬ 
est  representation  of  its  evil.  Oh  then,  let  not  thy  vain 
heart  slight  sin,  as  if  it  were  but  a  small  thing  !  If  ever 
God  show  thee  the  face  of  sin  in  this  glass,  thou  wilt 
say,  there  is  no  other  such  horrid  representation  to  be 
made  to  man.  Fools  make  a  mock  at  sin,  but  wise  men 
tremble  at  it. 

2.  How  afflictive  and  intolerable  are  inward  troubles  ! 
Did  Christ  complain  so  sadly  under  them,  and  cry,  "  I 
thirst  I”  Surely  then  they  are  not  so  light  as  some  re¬ 
gard  them.  If  they  so  scorched  the  very  heart  of  Christ, 
preyed  upon  his  very  spirits,  and  turned  his  moisture 
into  the  drought  of  summer,  they  should  not  be  slighted, 
as  they  are  by  some.  The  Lord  Jesus  was  fitted  to  bear 
and  suffer  as  strong  troubles  as  ever  befell  the  nature  of 
man,  and  he  did  bear  all  other  troubles  with  admirable 
patience  ;  but  when  it  came  to  this,  when  the  flames  of 
God’s  wrath  scorched  his  soul,  then  he  cries,  "  I  thirst.” 

David’s  heart  was,  for  courage,  as  the  heart  of  a  lion  ; 
but  when  God  exercised  him  with  inward  troubles  for 
sin,  then  he  roars  out  under  the  anguish  of  it :  "I  am 


Ch.  34-. 


I  THIRST. 


4*21 


feeble,  and  sore  broken  ;  I  have  roared,  by  reason  of  the 
disquietness  of  my  heart.  My  heart  panteth,  my  strength 
faileth  me  :  as  for  the  light  of  mine  eyes,  it  is  also  gone 
from  me.”  Psa.  38  :  8,  10.  "  A  wounded  spirit  who  can 
bear  1”  Many  have  declared  that  all  the  torments  in  the 
world  are  nothing  to  the  wrath  of  God  upon  the  con¬ 
science.  What  is  the  worm  that  never  dies  but  the 
sting  of  a  guilty  conscience  1  This  worm  feeds  upon 
and  gnaws  the  vital,  most  sensible  part  of  man  ;  and 
is  the  principal  part  of  hell’s  horror.  In  bodily  pains, 
a  man  may  be  relieved  by  proper  medicines ;  here  no¬ 
thing  but  "the  blood  of  sprinkling”  relieves.  In  out¬ 
ward  pains,  the  body  may  be  supported  by  the  resolu¬ 
tion  and  courage  of  the  mind  ;  here  the  mind  itself  is 
wounded.  Oh  let  none  despise  these  troubles,  they  are 
most  intolerable  ! 

3.  How  dreadful  a  place  is  hell ,  where  this  cry  is 
heard  for  ever,  "  I  thirst!”  There  the  wrath  of  the  great 
and  terrible  God  flames  upon  the  damned  for  ever,  in 
which  they  thirst,  and  none  relieves  them.  If  Christ 
complained,  "I  thirst,”  when  he  had  conflicted  but  a 
few  hours  with  the  wrath  of  God ;  what  is  the  state  of 
those  who  are  to  grapple  with  it  for  ever  1  When  mil¬ 
lions  of  years  are  gone,  ten  thousand  millions  more  are 
coming  on.  There  is  an  everlasting  thirst  in  hell,  and 
it  admits  of  no  relief.  Think  of  this,  ye  that  now  add 
drunkenness  to  thirst,  who  wallow  in  all  sensual  plea¬ 
sures,  and  drown  nature  in  excess  of  luxury.  Remem¬ 
ber  what  Dives  said  in  Luke,  16  :  24  ;  "  And  he  cried 
and  said,  Father  Abraham,  have  mercy  on  me,  and  send 
Lazarus,  that  he  may  dip  the  tip  of  his  finger  in  water, 
and  cool  my  tongue ;  for  I  am  tormented  in  this  flame.” 
If  thirst  in  the  extremity  of  it  be  now  so  insufferable, 
what  is  that  thirst  which  is  infinitely  beyond  this  in 
measure,  and  never  shall  be  relieved!  Say  not  it  is  hard 
that  God  should  deal  thus  with  his  poor  creatures.  You 


422 


THE  FOUNTAIN  OF  LIFE. 


Ch.  34. 


will  not  think  so,  if  you  consider  to  what  he  exposed 
his  own  dear  Son,  when  sin  was  but  imputed  to  him ; 
and  what  that  man  deserves  to  feel,  that  hath  not  only 
merited  hell,  but  by  refusing  Christ,  the  remedy,  the 
hottest  place  in  hell. 

4.  How  should  nice  and  wanton  ap>petites  be  reproved ! 
The  Son  of  God  wanted  a  draught  of  cold  water  to  re 
lieve  him,  and  could  not  have  it.  God  hath  given  us  a 
variety  of  refreshments  to  relieve  us,  and  we  despise 
them.  We  have  better  things  than  a  cup  of  water  to 
refresh  and  delight  us  when  we  are  thirsty,  and  yet 
are  not  pleased.  Oh  that  this  complaint  of  Christ  on  the 
cross,  "  I  thirst,”  were  but  helievingly  considered ;  it 
would  make  you  bless  God  for  what  you  now  despise, 
and  beget  contentment  in  you  for  the  meanest  mercies 
and  most  common  favors.  Did  the  Lord  of  all  things 
cry,  "  I  thirst,”  and  had  nothing  in  his  extremity  to  com¬ 
fort  him  j  and  dost  thou,  who  hast  a  thousand  times  for 
feited  all  temporal  as  well  as  spiritual  mercies,  contemn 
and  slight  the  common  bounties  of  Providence  I  What ! 
despise  a  cup  of  water,  who  deservest  nothing  but  a 
cup  of  wrath  from  the  hand  of  the  Lord !  Oh  lay  it  to 
heart,  and  hence  learn  contentment  with  any  thing. 

5.  Did  Jesus  Christ  upon  the  cross  cry,  "  I  thirst  V* 
Then  believers  shall  never  thirst  eternally.  Their  thirst 
shall  be  certainly  satisfied.  So  it  is  promised,  "  Blessed 
are  they  which  hunger  and  thirst  after  righteousness  ;  for 
they  shall  be  filled.”  Matt.  5:6.  In  heaven  they  shall 
depend  no  more  upon  the  stream,  but  drink  from  the 
overflowing  fountain.  "  They  shall  be  abundantly  satis¬ 
fied  with  the  fatness  of  thy  house,  and  thou  shalt  make 
them  drink  of  the  river  of  thy  pleasures  :  for  with  thee 
is  the  fountain  of  life,  and  in  thy  light  shall  we  see 
light.”  Psalm  36  :  8.  There  they  shall  drink  and  praise, 
and  praise  and  drink  for  evermore  ;  all  their  desires  shall 
be  filled  with  complete  satisfaction.  Oh  how  desirable 


Ch.  34. 


I  THIRST. 


423 


a  state  is  heaven  upon  this  account !  and  how  should 
we  be  restless  till  we  come  thither,  as  the  thirsty  tra¬ 
veler  is  until  he  meet  the  cool,  refreshing  spring  he 
seeks !  This  present  state  is  a  state  of  thirsting ;  that  to 
come,  of  refreshment  and  satisfaction.  Some  drops  in¬ 
deed  are  received  from  the  fountain  by  faith,  but  they 
quench  not  the  believer’s  thirst ;  rather,  like  water 
sprinkled  on  the  fire,  they  make  it  burn  the  more  :  but 
there  the  thirsty  soul  hath  enough. 

6.  Did  Christ  in  the  extremity  of  his  sufferings  cry, 
”  I  thirst]”  Then  how  great  is  the  love  of  God  to  sin¬ 
ners ,  who  for  their  sakes  exposed  the  Son  of  his  love  to 
such  extreme  sufferings  !  Oh  the  height,  length,  depth, 
and  breadth  of  that  love  which  passeth  knowledge  !  The 
love  of  God  to  Jesus  Christ  was  infinitely  beyond  all  the 
love  we  have  for  our  children :  and  yet,  as  dearly  as  he 
loved  him,  he  was  content  to  expose  him  to  all  this, 
rather  than  we  should  perish  eternally. 

And  it  should  never  be  forgotten  that  Jesus  Christ 
was  exposed  to  these  extremities  of  sorrow  for  sinners, 
the  greatest  of  sinners,  who  deserved  not  one  mercy 
from  God.  This  commends  the  love  of  God  singularly 
to  us,  in  that  ”  whilst  we  were  yet  sinners,  Christ  died 
for  us.”  Rom.  5  :  1.  Thus  the  love  of  God  in  Jesus 
Christ  still  rises  higher  and  higher  in  every  view  of  it. 
Admire,  adore,  and  be  transported  with  the  thoughts 
of  this  love !  Thanks  be  to  God  for  his  unspeakable  gift. 


424 


THE  FOUNTAIN  OF  LIFE. 


Ch.  35. 


CHAPTER  XXXV. 

SIXTH  SAYING  OF  CHRIST  ON  THE  CROSS — “  IT  IS  FINISHED.” 

u  When  Jesus  therefore  had  received  the  vinegar ,  he  said ,  It  is  finished  r 
and  he  bowed  his  head ,  and  gave  up  the  ghost.” — John ,  19  :  30. 

"  It  is  finished.”  This  is  the  sixth  remarkable  word 
of  our  Lord  Jesus  Christ  upon  the  cross,  uttered  as  a 
triumphant  shout  when  he  saw  the  glorious  issue  of  all 
his  sufferings  at  hand. 

It  is  but  one  word  in  the  original ;  but  in  that  one  word 
is  contained  the  sum  of  all  joy,  the  very  spirit  of  all  di¬ 
vine  consolation.  The  ancient  Greeks  valued  themselves 
in  being  able  to  speak  much  in  little  ;  "to  give  a  sea  of 
matter  in  a  drop  of  language.”  What  they  only  sought, 
is  here  found.  "It  is  finished” — the  great  work  of 
man’s  redemption  is  done  ;  and  therein  all  the  types 
and  prefigurations  that  shadowed  it  forth  are  fulfilled. 
The  completing  of  redemption  is  the  principal,  and  the 
fulfilling  of  all  the  types  the  collateral  and  secondary 
sense  implied.  Yet  it  must  be  observed,  that  when  we 
say  Christ  finished  redemption  by  his  death,  the  mean¬ 
ing  is  not  that  it  was  by  his  death  alone ;  for  his  abode 
in  the  grave,  resurrection,  and  ascension,  had  all  their 
joint  influence  therein.  According,  then,  to  the  principal 
scope  of  the  passage,  we  observe  that, 

Jesus  Christ  hath  perfected  and  completely  finished  the 

great  work  of  redemption,  committed  to  him  by  God  the 

Father. 

To  this  great  truth  the  apostle  gives  full  testimony, 
"  By  one  offering  he  hath  perfected  for  ever  them  that 
are  sanctified.”  Heb.  10 :  14.  And  to  the  same  purpose 
Christ  says,  "  I  have  glorified  thee  on  the  earth  ;  I  have 
finished  the  work  thou  gavest  me  to  do.”  John,  17:4. 


Ch.  35. 


IT  IS  FINISHED 


425 


We  shall  inquire  what  this  work  was ;  how  Christ 
finished  it ;  and  what  is  the  evidence  that  it  is  completed. 

I.  What  was  the  work  which  Christ  finished  by  his 
death  1 

It  was  the  fulfilling  of  the  whole  law  of  God  in  our 
room,  and  for  our  redemption,  as  a  sponsor  or  surety  for 
us.  The  law  is  glorious ;  the  holiness  of  God  is  en¬ 
graven  or  stamped  upon  every  part  of  it ;  "From  his 
right  hand  went  a  fiery  law.”  Deut.  33  :  2.  The  jealousy 
of  the  Lord  watched  over  every  point  and  tittle  of  it, 
for  his  dreadful  and  glorious  name  was  upon  it ;  it  cursed 
every  one  that  continued  not  in  all  things  contained 
therein.  Gal.  3:  10.  Two  things,  therefore,  were  neces¬ 
sarily  required  in  him  that  should  perfectly  fulfil  it, 
perfection  in  his  character,  and  perfection  in  his  work. 

1.  Perfection  in  his  character.  He  that  wanted  this, 
could  never  say,  "  It  is  finished.”  Perfect  working  pro- 
ceeds  from  a  perfect  Being.  That  he  might  therefore 
finish  this  great  work  of  obedience,  and  therein  the  glo¬ 
rious  design  of  our  redemption  5  lo !  in  what  shining 
and  perfect  holiness  was  he  produced  !  "  That  holy 
thing  that  shall  be  born  of  thee,  shall  be  called  the  Son  of 
God.”  Luke,  1  :  35.  And  indeed  "  such  an  High  Priest 
became  us,  who  is  holy,  harmless,  undefiled,  separate 
from  sinners.”  Heb.  7  : 26.  So  that  the  law  could  have 
no  exception  against  his  person  ;  nay,  it  was  never  so 
honored  as  in  having  such  a  perfect  and  excellent  per¬ 
son  as  Christ  stand  at  its  bar  and  give  it  due  reparation. 

2.  There  must  be  also  a  perfection  of  work  and  obe¬ 
dience  before  it  could  be  said,  "  It  is  finished.”  This  was 
in  Christ :  he  continued  in  all  things  written  in  the  law, 
to  do  them :  he  fulfilled  all  righteousness,  as  it  behoved 
him  to  do.  Matt.  3  :  15.  He  did  all  that  was  required 
to  be  done,  and  suffered  all  that  was  requisite  to  be  suf¬ 
fered  :  he  did  and  suffered  all  that  was  commanded  or 
threatened,  in  such  perfection  of  obedience,  both  active 


426 


THE  FOUNTAIN  OF  LIFE. 


Ch.  35. 


and  passive,  that  the  pure  eye  of  Divine  justice  saw  no 
defect  in  it ;  and  so  finished  the  work  his  Father  gave 
him  to  do.  This  was  a  necessary,  a  difficult,  and  a  pre» 
cious  work. 

It  was  necessary  in  respect  to  the  Father.  I  do  not 
mean  that  God  was  under  any  necessity,  from  his  na¬ 
ture,  of  redeeming  us ;  for  our  redemption  is  an  act  of 
the  free  counsel  of  God ;  but  when  God  had  once  deter¬ 
mined  to  redeem  and  save  poor  sinners  by  Jesus  Christ, 
then  it  became  necessary  that  the  counsel  of  God  should 
be  fulfilled :  "  To  do  whatsoever  thy  hand  and  counsel 
had  before  determined  to  be  done.”  Acts,  4  :  28. 

It  was  necessary  with  respect  to  Christ ,  by  the  pre¬ 
cious  compact  between  the  Father  and  him.  Therefore 
it  is  said  by  Christ,  "  Truly  the  Son  of  man  goeth  as  it 
was  determined.”  Luke,  22  :  22 ;  that  is,  as  it  was  fore- 
agreed  and  covenanted.  Under  the  necessity  of  fulfilling 
his  engagement  to  the  Father,  he  came  into  the  world; 
and  being  come,  he  turns  not  from  it.  "  I  must  work  the 
works  of  him  that  sent  me.”  John,  9  :  3. 

Yea,  and  it  was  no  less  necessary  upon  our  account 
that  this  work  should  be  finished ;  for,  had  not  Christ 
finished  this  work,  sin  had  quickly  finished  all  our  lives, 
comforts,  and  hopes.  Without  the  finishing  of  this  work, 
not  a  son  or  daughter  of  Adam  could  ever  have  seen 
the  face  of  God.  Therefore  it  is  said,  "  As  Moses  lifted 
up  the  serpent  in  the  wilderness,  so  must  the  Son  of  man 
be  lifted  up ;  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life.”  John,  3  :  14,  15. 

As  it  was  necessary  this  work  should  he  finished,  so 
the  finishing  of  it  was  difficult :  it  cost  many  a  groan, 
and  many  a  tear,  before  Christ  could  say,  "  It  is  finished.” 
All  the  angels  in  heaven  were  not  able,  by  their  united 
strength,  to  lift  that  burden  one  inch  from  the  ground, 
which  Christ  bore  upon  his  shoulders,  yea,  and  bare  it 
away.  How  heavy  a  burden  this  was,  appears  in  some 


Ch.  35. 


IT  IS  FINISHED. 


427 


degree  by  his  agony  in  the  garden,  and  the  bitter  out¬ 
cries  he  made  upon  the  cross,  which  we  have  already 
considered. 

It  was  also  a  most  precious  work  which  Christ  finished 
by  his  death  ;  that  work  was  done  in  few  hours,  which 
will  be  the  matter  of  everlasting  songs  and  triumph  by 
angels  and  saints  to  all  eternity.  Oh  it  was  a  precious 
work !  The  mercies  that  now  flow  from  this  fountain, 
such  as  justification,  sanctification,  adoption,  are  not  to 
be  estimated,  besides  the  endless  happiness  and  glory 
of  the  world  to  come,  which  it  cannot  enter  into  the 
heart  of  man  to  conceive.  If  the  angels  sang  when  the 
foundation-stone  was  laid,  what  shouts,  what  triumphs 
should  there  be  among  the  saints,  as  this  voice  is  heard, 
"  It  is  finished !” 

II.  Let  us  inquire  in  what  manner  Jesus  Christ  finished 
this  glorious  work. 

1.  It  was  finished  most  obediently ,  "  He  became  obe¬ 
dient  to  death,  even  the  death  of  the  cross.”  Phil.  2  :  8. 
"  His  obedience  was  the  obedience  of  a  servant,  though 
not  servile  obedience.”  So  it  was  foretold  of  him  be¬ 
fore  he  entered  upon  his  work,  "  The  Lord  God  hath 
opened  mine  ear,  and  I  was  not  rebellious,  neither  turn¬ 
ed  away  back.”  Isa.  50  :  5. 

2.  As  Christ  finished  it  obediently,  so  he  finished  it 
freely.  Freedom  and  obedience  in  acting  are  not  at  all 
opposite  to,  or  exclusive  of  each  other.  Moses’  mother 
nursed  him  in  obedience  to  the  command  of  Pharaoh’s 
daughter,  yet  most  freely  for  her  own  delight.  So  it  is 
said  of  Christ,  and  that  by  his  own  mouth,  "  Therefore 
doth  my  Father  love  me,  because  I  lay  down  my  life 
that  I  might  take  it  again.  No  man  taketh  it  from  me, 
but  I  lay  it  down  of  myself :  I  have  power  to  lay  it  down, 
and  I  have  power  to  take  it  again.  This  commandment 
have  I  received  of  my  Father.”  John,  10  :  17,  18.  He 
liked  the  work  for  the  sake  of  the  end  to  be  accom- 


428 


THE  FOUNTAIN  OF  LIFE. 


Ch.  3b. 


plished.  When  he  had  a  prospect  of  it  from  eternity, 
then  were  his  delights  with  the  sons  of  men  :  then  he 
rejoiced  in  the  habitable  parts  of  the  earth.  Prov.  8  :  30, 
31.  And  when  he  came  into  the  world,  with  what  a  full 
and  free  consent  did  his  heart  echo  to  the  voice  of  his 
Father  calling  him  to  it !  "  Lo,  I  come  :  I  delight  to  do 

thy  will :  thy  law  is  within  my  heart.”  Psalm  40. 

3.  He  also  finished  the  work  diligently ;  he  was  never 
idle  wherever  he  was,  but  ”  went  about  doing  good.” 
Acts,  10 :  38.  Sometimes  he  was  so  intent  upon  his 
work  that  he  "  forgat  to  eat  bread.”  John,  4:30,  31. 
As  the  life  of  some  men  is  but  a  diversion  from  one 
trifle  to  another,  from  one  pleasure  to  another ;  so  the 
whole  life  of  Christ  was  spent  between  one  work  and 
another :  never  was  a  life  so  filled  up  with  labor  :  the 
very  moments  of  his  time  were  all  employed  for  God  to 
finish  this  work. 

4.  He  finished  it  completely  and  fully.  All  that  was  to 
be  done  byway  of  meritorious  redemption  is  fully  done  ; 
no  hand  can  come  after  his  ;  angels  can  add  nothing  to 
it.  That  is  perfected  to  which  nothing  is  wanting,  and 
to  which  nothing  can  be  added.  Such  is  the  work 
which  our  Lord  Jesus  Christ  finished.  Whatever  the 
law  demanded  is  perfectly  paid ;  whatever  a  sinner 
needs,  is  perfectly  obtained  and  purchased ;  nothing 
can  be  added  to  what  he  hath  done  ;  he  put  the  last 
hand  to  it,  when  he  said,  ”  It  is  finished.” 

III.  Let  us  consider  what  evidence  we  have  that 
Christ  so  finished  the  work  of  redemption. 

1.  When  Christ  died,  the  work  of  redemption  must  be 
finished,  inasmuch  as  the  blood,  as  well  as  the  obedience 
of  Christ,  was  of  infinite  value  and  efficacy ,  sufficient  to 
accomplish  all  the  ends  for  which  it  was  shed ;  when 
that  therefore  is  actually  shed,  justice  is  fully  paid,  and, 
consequently,  the  souls  for  whom  it  is  paid  are  fully  re¬ 
deemed  from  the  curse. 


Ch.  35. 


IT  IS  FINISHED. 


429 


2.  It  is  apparent  that  Christ  finished  the  work,  by  the 
discharge  or  acquittance  God  the  Father  gave  him ,  when 
he  raised  him  from  the  dead,  and  set  him  at  his  own 
right  hand.  If  Christ  the  sinner’s  surety,  be,  as  such, 
discharged  by  God  the  creditor,  then  the  debt  is  fully 
paid.  Now  Christ  was  justified  and  cleared,  at  his  resur¬ 
rection,  from  all  charges  and  demands  of  justice  ;  there¬ 
fore  it  is  said,  1  Tim.  3:  16,  that  he  was  "justified  in 
the  Spirit,”  that  is,  openly  discharged  by  that  very  act 
of  the  Godhead,  his  raising  him  from  the  dead.  For 
when  the  grave  was  opened,  and  Christ  arose,  it  was  to 
him  as  the  opening  of  the  prison-doors,  and  setting  a 
surety  at  liberty,  who  was  confined  for  another  man’s 
debt.  To  the  same  sense  Christ  speaks  of  his  ascen¬ 
sion.  The  Spirit  shall  convince  the  world  of  righteous¬ 
ness  ;  John,  16  :  10  j  that  is,  of  a  complete  and  perfect 
righteousness  in  me,  imputable  to  sinners  for  their  per¬ 
fect  justification.  And  whereby  shall  he  convince  and  sa¬ 
tisfy  them  that  it  is  so  1  By  this,  "  Because  I  go  to  the 
Father,  and  ye  see  me  no  more.”  There  is  a  great  deal 
of  force  and  weight  in  those  words,  "  because  ye  see  me 
no  more  as  if  he  had  said,  By  this  you  shall  be  satis¬ 
fied  that  I  have  fully  and  completely  performed  all  righ¬ 
teousness,  and  that,  by  my  active  and  passive  obedience, 
I  have  so  fully  satisfied  God  for  you,  that  you  shall  ne¬ 
ver  be  charged  or  condemned ;  because,  when  I  go  to 
heaven,  I  shall  abide  there  in  glory  with  my  Father,  and 
not  be  sent  back  again,  as  I  should  if  any  thing  had 
been  omitted  by  me.  And  this  the  apostle  gives  us  also 
in  plain  words,  "  After  he  had  offered  one  sacrifice  for 
sins,  for  ever  sat  down  on  the  right  hand  of  God.”  Heb. 
10  :  12-14.  And  what  doth  he  infer  from  that,  but  the 
very  truth  before  us,  that  "  by  one  offering  he  hath  per¬ 
fected  for  ever  them  that  are  sanctified  1” 

3.  It  is  evident  Christ  hath  finished  the  work,  by  the 
blessed  effects  of  it  upon  all  that  believe  in  him  :  for  by 


430 


THE  FOUNTAIN  OF  LIFE. 


Ch.  35. 


virtue  of  the  completeness  of  Christ’s  work,  finished  by 
his  death,  their  consciences  are  now  pacified,  and  their 
souls,  at  death,  actually  received  into  glory  ;  neither  of 
which  could  be,  if  Christ  had  not  in  this  world  finished 
the  work.  If  Christ  had  done  his  work  imperfectly,  he 
could  not  have  given  rest  and  tranquillity  to  the  laboring 
and  burdened  souls  that  come  to  him,  as  now  he  doth. 
Matt.  11:28.  Conscience  would  still  be  hesitating, 
trembling,  and  unsatisfied ;  and  had  he  not  finished  his 
work,  we  could  not  have  had  entrance  through  the  veil 
of  his  flesh  into  heaven,  as  all  that  believe  in  him  have. 
Heb.  10  :  19,  20. 

Inference  1.  Hath  Christ  perfected  and  completely 
finished  all  his  work  for  us  1  How  sweet  a  relief  is  this 
to  them  that  believe  in  him  against  the  defects  and  im¬ 
perfections  of  all  our  services.  There  is  nothing  finish¬ 
ed  that  we  do  :  all  our  duties  are  imperfect.  Oh  there 
is  much  sin  and  vanity  in  the  best  of  our  duties:  but 
here  is  the  grand  relief,  and  that  which  answers  to  all 
our  doubts  and  fears  upon  that  account ;  Jesus  Christ 
hath  finished  all  his  work,  though  we  can  finish  none  of 
ours:  and  so,  though  we  be  defective,  poor,  imperfect 
creatures  in  ourselves,  yet  we  are  complete  in  him. 
Col.  2 :  9,  10.  Though  we  cannot  perfectly  obey,  or  ful¬ 
fil  one  command  of  the  law,  yet  is  "  the  righteousness 
of  the  law  fulfilled  in  us  that  believe.”  Rom.  8  :  4. 
Christ’s  complete  obedience  makes  us  complete,  and 
without  fault  before  God.  It  is  true,  we  ought  to  be 
humbled  for  our  defects,  and  troubled  for  every  failing 
in  obedience  $  but  we  should  not  be  discouraged,  though 
multitudes  of  weaknesses  be  upon  us,  and  many  infirmi¬ 
ties  compass  us  about,  in  every  duty  :  though  we  have  no 
righteousness  of  our  own  ;  yet,  of  God,  Christ  "is  made 
unto  us  righteousness and  that  righteousness  is  infi¬ 
nitely  better  than  ours  :  instead  of  our  own,  we  have  his. 
Oh  blessed  be  God  for  Christ’s  perfect  righteousness  ! 


Ch.  3b. 


IT  IS  FINISHED. 


431 


2.  Did  Christ  finish  his  work  !  How  dangerous  is  it 
to  join  any  thing  of  our  own  to  the  righteousness  of 
Christ ,  in  point  of  justification  before  God  !  Jesus  Christ 
will  never  endure  this ;  it  reflects  upon  his  work  dis 
honorably:  he  will  be  all,  or  none,  in  our  justification 
If  he  have  finished  the  work,  what  need  of  our  additions! 
And  if  not,  to  what  purpose  are  they!  Can  we  finish 
that  which  Christ  himself  could  not!  But  we  would 
fain  be  sharing  with  him  this  honor,  which  he  will  never 
endure.  Did  he  finish  the  work,  and  will  he  ever  divide 
the  glory  and  praise  of  it  Avith  us!  No,  no,  Christ  is  no 
half  Saviour.  Oh  it  is  a  hard  thing  to  bring  these  proud 
hearts  to  live  upon  Christ  for  righteousness.  God 
humbles  proud  nature,  by  calling  sinners  wholly  from 
their  own  righteousness  to  Christ  for  their  justification. 

3.  Did  Christ  finish  his  work  for  us!  then  there  can 
be  no  doubt  but  he  will  also  finish  his  work  in  us.  As 
he  began  the  work  of  our  redemption,  and  finished  it ; 
so  M  he  that  hath  begun  the  good  work  in  you,  will  also 
finish  it  ”  upon  your  souls.  Phil.  1  :  6.  Jesus  Christ  is 
not  only  called  the  author,  but  the  finisher  of  our  faith. 
Heb.  12  :  2.  If  he  begin  it,  no  doubt  he  will  finish  it. 
And  indeed  the  finishing  of  his  own  work  of  redemption 
gives  full  evidence  that  he  will  finish  his  work  of  sanc¬ 
tification  within  us ;  and  that  because  these  two  works 
of  Christ  have  a  respect  and  relation  to  each  other; 
such  a  relation,  that  the  work  he  finished  by  his  own 
death,  resurrection,  and  ascension,  would  be  in  vain  to 
us,  if  the  work  of  sanctification  should  not  in  like  man¬ 
ner  be  finished.  Therefore,  as  he  presented  a  perfect 
sacrifice  to  God,  and  finished  redemption ;  so  will  he 
present  every  one  perfect  and  complete,  for  whom  he 
offered  up  himself ;  for  he  will  not  lose  the  end  of  all 
his  sufferings.  To  what  purpose  would  his  meritorious 
work  be,  without  complete  and  full  application  1  There¬ 
fore  be  not  discouraged  at  defects  and  imperfections  in 


432 


THE  FOUNTAIN  OF  LIFE. 


Ch.  35. 


yourselves :  be  humbled  for  them,  but  not  dejected : 
this  is  Christ’s  work  as  well  as  that :  that  work  is  finish¬ 
ed,  and  so  will  this  be. 

4.  Is  Christ’s  work  of  redemption  a  complete  and 
finished  work  1  How  excellent  and  comfortable  is  the 
method  of  salvation  by  faith  !  Surely  the  way  of  be¬ 
lieving-  is  the  most  excellent  way  in  which  a  poor  sin¬ 
ner  can  approach  God;  for  it  brings  before  him  a  com¬ 
plete,  entire,  perfect  righteousness ;  which  must  be 
most  honorable  to  God,  as  well  as  most  comfortable  to 
the  soul  that  draws  nigh  to  him.  Oh  how  complete, 
finished,  and  perfect  is  the  righteousness  of  Christ !  the 
searching  eye  of  the  holy  and  jealous  God  can  find  no 
defect  in  it.  Let  God  or  conscience  look  upon  it  ;  turn 
it  every  way ;  view  it  on  every  side  ;  thoroughly  weigh 
and  examine  it ;  it  will  appear  a  pure,  a  perfect  work, 
containing  in  it  whatsoever  is  necessary  for  the  recon¬ 
ciling  of  an  angry  God,  or  calming  the  distressed  and 
perplexed  soul.  How  pleasing  then,  and  acceptable  to 
God,  must  be  that  faith  which  presents  so  complete  and 
excellent  an  atonement  to  him  !  Hence  the  acting-  of  our 
faith  upon  Christ  for  righteousness,  the  approaches  of 
faith  to  God  with  such  an  acceptable  present,  is  called 
the  work  of  God  ;  "  This  is  the  work  of  God  that  ye  be¬ 
lieve.”  John,  6  :  29.  One  act  of  faith  pleases  him  more 
than  if  you  should  toil  all  your  lives  at  the  task  of  obe¬ 
dience  to  the  law.  As  it  is  more  for  God’S  honor  and 
thy  comfort  to  pay  all  thou  owest  him  at  one  payment, 
in  one  full  sum,  than  to  be  paying  by  very  small  degrees, 
and  never  be  able  to  make  full  payment,  or  see  the  bond 
cancelled ;  so  this  perfect  work  .alone  produces  perfect 
peace. 

5.  Did  Christ  work,  and  work  out  all  that  God  gave 
him  to  do,  till  he  had  finished  his  work  I  How  necessary, 
ihen,  is  a  laborious  working  life  to  all  that  call  them¬ 
selves  Christians !  The  life  of  Christ,  you  see,  was  a  la- 

'  ►  7 


Ch  35. 


IT  IS  FINISHED. 


433 


borious  life.  Shall  he  work,  and  we  slumber  and  sleep  'l 
Oh  work,  and  work  out  your  own  salvation  with  fear  and 
trembling.  Phil.  2  :  12. 

Will  any  one  say,  But  if  Christ’s  work  was  complete, 
we  may  sit  still  1  If  he  finished  the  work,  nothing  re 
mains  for  us  to  do  1 

I  answer.  Nothing  of  that  work  which  Christ  did  re~ 
nains  for  you  to  do,  but  there  is  other  work  for  you  to 
!o ;  yea,  store  of  work  lying  upon  your  hands.  You 
mist  work  as  well  as  Christ,  though  not  for  the  same 
aids  Christ  did.  He  wrought  all  his  life  long,  to  work 
7ut  a  righteousness  to  justify  you  before  God.  But  you 
must  work  to  obey  the  commands  of  Christ,  into  whose 
/ight  you  are  come  by  redemption :  you  must  work  to 
testify  your  thankfulness  to  Christ,  for  the  work  he 
finished  for  you :  you  must  work,  to  glorify  God  by 
your  obedience  ;  "  let  your  light  so  shine  before  men.” 
For  these,  and  divers  other  such  ends  and  reasons,  your 
life  must  be  a  working  life.  May  God  preserve  all  his 
people  from  the  gross  and  vile  opinions  of  antinomian 
libertines,  who  cry  up  grace  and  decry  obedience. 

Reader,  be  thou  a  follower  of  Christ,  imitate  thy  pat¬ 
tern  ;  yea,  let  me  persuade  thee,  as  ever  thou  hopest  to 
prove  thine  interest  in  him,  imitate  him  in  such  particu¬ 
lars  as  these  that  follow : 

Christ  began  early  to  work  for  God  ;  he  employed  the 
morning  of  his  life,  even  the  very  beginning  of  it : 

How  is  it  .(said  he  to  his  parents,  when  he  was  but  a 
child  about  twelve  years  old)  that  ye  sought  me  I  Mist 
ye  not  that  I  must  be  about  my  Father’s  business'?” 
Reader,  if  the  morning  of  thy  life  be  not  gone,  Glide- 
vote  it  to  thi  work  of  God  as  Christ  did  :  if  it  be,  ply 
thy  work  the  closer  in  the  afternoon  of  thy  life. 

As  Christ  began  early,  so  he  followed  his  work  close¬ 
ly  ;  he  was  early  up,  and  he  wrought  hard,  so  hard,  that 
"  he  forgat  to  <  at  bread.”  John,  4:31,  32.  So  zealous 

Fountain,  in 


434 


THE  FOUNTAIN  OF  LIFE 


Ch.  35. 


was  lie  in  his  Father’s  work,  that  his  friends  thought 
he  was  beside  himself.  Mark,  3:21.  So  zealous,  that 
”  the  zeal  of  God’s  house”  consumed  him. 

Christ  often  thought  upon  the  shortness  of  his  iimet  . 
and  wrought  diligently  because  he  knew  his  working 
time  would  be  but  little.  "  I  must  work  the  works  of 
Him  that  sent  me  whilst  it  is  day  ;  the  night  cometh, 
when  no  man  can  work.”  John,  9  :  4.  Oh  in  this  be  like 
Christ :  rouse  your  heart  to  diligence.  If  a  man  have 
much  to  write,  and  is  almost  at  the  end  of  his  paper,  he 
will  put  much  matter  in  a  little  room. 

He  did  much  work  for  God  in  a  very  silent  manner : 
he  labored  diligently,  but  did  not  spoil  his  work,  when 
he  had  wrought  it,  by  vain  ostentation.  When  he  had 
expressed  his  charity  in  acts  of  mercy  and  bounty  to 
men,  he  would  humbly  seal  up  the  glory  of  it  with  this 
charge,  ”  See  ye  tell  no  man.”  Matt.  8  :  4.  Fie  affected 
no  popular  air.  Oh  imitate  your  pattern  ;  work  hard  for 
God,  and  let  not  pride  blow  upon  it,  when  you  have 
done.  It  is  difficult  for  a  man  to  do  much,  and  not 
value  himself  too  much  for  it. 

Christ  carried  on  his  work  for  God  resolvedly :  no 
discouragements  could  beat  him  off,  though  never  any 
work  met  more  from  first  to  last.  Flow  did  scribes  and 
pharisees,  Jews,  Gentiles,  yea,  devils  set  upon  him,  by 
persecutions,  and  reproaches,  violent  oppositions,  and 
subtle  temptations;  yet,  he  goes  on  with  his  Father’s 
work :  he  is  deaf  to  all  discouragements.  So  it  was 
foretold  of  him,  "  He  shall  not  fail,  nor  be  discouraged.” 
Isa.  42:4.  Oh  that  more  of  this  spirit  of  Christ  were 
in  his  people  :  Oh  that,  in  the  strength  of  love  to  Christ, 
and  zeal  for  the  glory  of  God,  you  may  pour  out  your 
hearts  in  his  service,  and,  like  a  river,  sweep  down  all  dis¬ 
couragements  before  you. 

Fie  continued  working  while  he  continued  living:  his 

o  o 

life  and  labor  ended  together:  he  fainted  not  in  his 


Ch.  35. 


IT  IS  FINISHED. 


435 


work  :  nay,  the  greatest  work  he  did  in  this  world,  was 
his  last.  Oh  be  like  Christ  in  this,  be  not  weary  of  well¬ 
doing  :  give  not  over  the  work  of  God,  while  you  can 
move  hand  or  tongue  to  promote  it,  and  see  that  your 
last  works  be  more  than  your  first.  Oh  let  the  mo¬ 
tions  of  your  soul  after  God  be,  as  all  natural  motions 
are,  swiftest  when  nearest  the  centre.  *  Say  not  it  is 
enough,  whilst  there  is  any  capacity  of  doing  more  for 
God.  In  these  things,  Christians,  be  like  your  Saviour. 

6.  Did  Christ  finish  his  work  I  Look  to  it,  Christians, 
that  ye  also  finish  your  work  which  God  hath  given  you 
to  do  ;  that  you  may  with  comfort  say,  when  death  ap¬ 
proaches,  as  Christ  said,  "  I  have  glorified  thee  on  earth, 
I  have  finished  the  work  thou  gavest  me  to  do ;  and 
now,  0  Father,  glorify  thou  me  with  thine  own  self.” 
John,  17  :  4.  Christ  had  a  work  committed  to  him,  and 
he  finished  it :  you  have  a  work  also  committed  to  you: 
Oh  see  that  you  may  be  able  to  say,  It  is  finished,  when 
your  time  is  ended  :  Oh  work  out  your  own  salvation 
with  fear  and  trembling  ;  and,  that  I  may  persuade  you 
to  it,  I  beseech  you  lay  to  heart  these  considerations: 

If  your  work  be  not  done  before  you  die ,  it  can  never 
be  done.  "  There  is  no  work,  nor  knowledge,  nor  de¬ 
vice  in  the  grave,  whither  thou  goest.”  Eccl.  9  :  5,  10. 
They  that  go  down  to  the  pit  cannot  celebrate  the  name 
of  God.  Isa.  38  :  18.  Death  binds  up  the  hand  from 
working  any  more ;  strikes  dumb  the  tongue  that  it  can 
speak  no  more.  The  body,  which  is  the  soul’s  instru¬ 
ment  to  work  by,  is  broken  and  thrown  aside :  the  soul 
itself  presented  immediately  before  the  Lord,  to  give  an 
account  of  all  its  works.  The  night  cometh ;  make 
haste  and  finish  your  work. 

If  you  finish  not  your  work,  the  season  of  mercy ,  as 
well  as  the  season  of  working,  will  be  over  at  death. 

*  Si  dixisti  sufficit,  periisti.  If  thou  once  say  it  is  enough,  thou 
art  lost. 


436 


THE  FOUNTAIN  OF  LIFE. 


Ch.  35 


Do  not  think,  you  that  have  neglected  Christ  all  your 
lives,  you  that  could  never  be  persuaded  to  a  laborious 
holy  life,  that  ever  your  cries  and  entreaties  shall  pre¬ 
vail  with  God  for  mercy,  when  your  season  is  past.  No, 
it  is  too  late :  "  Will  God  hear  his  cry,  when  trouble 
cometh  upon  him'?”  Job,  27  :  9.  The  season  of  mercy 
is  then  over ;  as  the  tree  falls,  so  it  lies ;  then  he  that  is 
holy  shall  be  holy  still,  and  he  that  is  filthy  shall  be  filthy 
still.  Alas,  poor  souls,  you  come  too  late  ;  "  The  Master 
of  the  house  is  risen  up,  and  the  door  is  shut.”  Luke, 
13  :  25.  The  season  is  over  :  happy  had  it  been  if  ye 
had  known  the  day  of  your  visitation. 

If  your  work  be  not  finished  when  you  come  to  die, 
you  can  never  finish  your  lives  with  comfort.  He  that 
hath  not  finished  his  work  with  care ,  can  never  finish  his 
course  with  joy.  Oh  what  a  dismal  case  is  that  soul  in, 
that  finds  itself  surprised  by  death  unprepared!  To  lie 
shivering  upon  the  brink  of  the  grave,  saying,  Lord, 
what  will  become  of  me  !  Oh  I  cannot,  I  dare  not  die  ! 
For  the  poor  soul  to  shrink  back  into  the  body,  and 
cry,  Oh,  it  were  better  for  me  to  do  any  thing  than  die  ! 
Oh,  I  dare  not  go  before  the  awful  judgment-seat.  If  I 
had  in  season  made  Christ  sure,  I  could  then  die  with 
peace.  Lord,  what  shall  I  do  I  How  dost  thou  like  this, 
reader  I  Will  this  be  a  comfortable  close  I  When  one 
asked  a  Christian  that  spent  six  hours  every  day  in  pri¬ 
vate  devotion,  why  he  did  so  I  He  answered,  Oh,  I  must 
die,  I  must  die.  Well  then,  look  to  it  that  you  finish 
your  work  as  Christ  also  did  his. 


Ch.  36. 


TO  THEE  I  COMMEND  MY  SPIRIT. 


437 


CHAPTER  XXXVI. 

SEVENTH  AND  LAST  SAYING  OF  CHRIST  ON  THE  CROSS. 

“  And  when  Jesus  had  cried  with  a  loud  voice,  he  said,  Father,  into 

thy  hands  I  commend  my  spirit :  and  having  said  thus,  he  gave 

up  the  ghost”  Luke,  23  :  46. 

These  are  the  last  words  of  our  Lord  Jesus  Christ 
upon  the  cross,  with  which  he  breathed  out  his  soul. 
They  were  David’s  words  before  him,  Psalm  31:5,  and 
for  substance,  Stephen’s  after  him.  Acts,  7  :  59.  They 
are  words  full  both  of  faith  and  comfort ;  fit  to  be  the 
last  breathings  of  every  gracious  soul  departing  from 
this  world. 

1.  The  person  here  acting  is  the  Lord  Jesus  Christ, 
who  in  this,  as  well  as  in  other  things,  acted  as  the 
Head  of  the  church.  This  must  be  remarked  carefully, 
for  therein  lies  no  small  part  of  a  believer’s  consolation. 
When  Christ  commends  his  soul  to  God,  he  solemnly 
presents  our  souls  with  his,  to  his  Father’s  acceptance. 
Jesus  Christ  neither  lived  nor  died  for  himself,  but  for 
believers  :  what  he  did  in  this  very  act,  refers  to  them 
as  well  as  to  his  own  soul :  you  must  look  therefore 
upon  Christ,  in  this  last  and  solemn  act  of  his  life,  as 
gathering  all  the  souls  of  the  elect  together,  and  making 
a  solemn  tender  of  them  all,  with  his  own  soul,  to  God. 

2.  The  person  to  whom  he  commits  this  precious 
treasure  was  his  own  Father  :  "  Father,  into  thy  hands 
I  commend  my  spirit.”  Father  is  a  sweet,  encouraging, 
assuring  title  :  well  may  a  son  commit  any  concern, 
however  dear,  into  the  hands  of  a  father,  especially  such 
a  Son  into  the  hands  of  such  a  Father. 

3.  The  thing  committed  into  his  hand,  "  my  spirit,” 
was  his  soul,  now  upon  the  very  point  of  separation  from 


438 


THE  FOUNTAIN  OF  LIFE. 


Ch.  36 


the  body.  The  soul  is  the  most  precious  of  all  treasures. 
A  whole  world  is  but  a  trifle,  if  weighed,  for  the  price 
of  one  soul.  Matt.  16  :  26.  This  inestimable  treasure  he 
now  commits  into  his  Father’s  hands. 

4.  The  act  by  which  he  puts  it  into  that  faithful 
hand,  "I  commend,”  was  in  Christ  an  act  of  faith,  a 
most  special  and  excellent  act  intended  as  a  precedent 
for  all  his  people. 

5.  The  last  thing  observable  is,  the  manner  in  which 
he  uttered  these  words  :  "  with  a  loud  voice;”  he  spake 
that  all  might  hear,  and  that  his  enemies,  who  judged 
him  now  destitute  and  forsaken  of  God,  might  be  con¬ 
vinced  that  he  was  not  so,  but  that  he  was  dear  to  his 
Father  still,  and  could  put  his  soul  confidently  into  his 
hands :  "  Father,  into  thy  hands  I  commend  my  spirit.” 
Taking,  then,  these  words,  not  only  as  spoken  by  Christ, 
the  Head  of  all  believers,  and  so  commending  their 
souls  to  God  with  his  own,  but  also  as  a  pattern,  teach¬ 
ing  them  what  they  ought  to  do  themselves  when  they 
come  to  die ;  we  observe,  that 

Dying  believers  are  warranted ,  and  encouraged ,  by  Christ's 
example ,  believingly  to  commend  their  precious  souls 
into  the  hands  of  God. 

Thus  the  apostle  directs  Christians  to  commit  their 
souls  to  God’s  fatherly  protection,  when  they  are  going 
to  prison,  or  to  the  stake  for  Christ :  "  Let  them  that 
suffer  according  to  the  will  of  God,  commit  the  keep¬ 
ing  of  their  souls  to  him  in  well-doing-,  as  unto  a  faith- 
ful  Creator.”  1  Pet.  4  :  19.  We  will  consider  what  is  im¬ 
plied  in  the  soul’s  thus  commending  itself  to  God  by 
faith,  and  what  warrant  or  encouragement  gracious 
souls  have  for  so  doin<r. 

O 

I.  What  is  implied  in  a  believer’s  commending  his 
soul  into  the  hands  of  God  at  death  1 

1.  It  evidently  implies  that  the  soul  outlives  the  body  ; 
it  feels  the  house  in  which  it  dwelt  dropping  into  ruins, 


Ch.  3b. 


TO  THEE  I  COMMEND  MV  SPIRIT. 


439 


and  looks  out  for  a  new  habitation  with  God.  "  Father, 
into  thy  hands  I  commend  my  spirit.”  The  soul  knows 
itself  to  be  more  noble  than  the  corruptible  body,  which 
it  is  now  to  leave  in  the  dust :  it  understands  its  relation 
to  the  Father  of  spirits,  and  from  him  expects  protection 
and  provision  in  its  disembodied  state  ;  and  therefore 
commits  itself  into  his  hands.  If  it  vanished,  and  did 
not  survive  the  body ;  if  it  were  annihilated  at  death,  it 
were  but  mocking  God  to  say,  when  we  die,  "Father, 
into  thy  hands  I  commend  my  spirit.” 

2.  It  implies  the  soul's  true  rest  to  be  in  God .  See 
which  way  its  motions  and  tendencies  are,  not  only  in 
life,  but  in  death.  "Father,  into  thy  hands.”  God  is 
the  centre  of  all  gracious  spirits.  While  they  taber¬ 
nacle  here,  they  have  no  rest  but  in  the  bosom  of  their 
God :  when  they  go  hence,  their  expectation  and  ear¬ 
nest  desires  are  to  be  with  him.  It  had  been  working 
after  God  by  gracious  desires  before:  it  had  cast  many 
a  longing  look  heaven-ward  ;  but  when  the  gracious  soul 
comes  near  its  God,  (as  it  doth  in  a  dying  hour,)  "then 
it  even  throws  itself  into  his  arms ;”  as  a  river  that, 
after  many  turnings  and  windings,  pours  itself  into 
the  ocean.  "Nothing  but  God  can  please  it  in  this 
world,  and  nothing  but  God  can  satisfy  it  when  it  goes 
hence.”  Whom  have  I  in  heaven  but  thee  1  And  there 
is  none  on  earth  that  I  desire  in  comparison  of  thee. 
Ps.  73 :  25. 

3.  It  also  implies  the  great  value  believers  place  up¬ 
on  the  soul.  This  is  the  precious  treasure  ;  and  their 
main  solicitude  and  chief  care  is  to  see  it  secured  in  a 
safe  hand :  "  Father,  into  thy  hands  I  commit  my  spirit.” 
These  words  express  the  believer’s  care  for  his  soul 
that  it  may  be  safe,  whatever  becomes  of  the  vile  body. 
A  believer,  when  he  comes  nigh  to  death,  spends  but 
few  thoughts  about  his  body,  where  it  shall  be  laid,  or 
how  it  6hall  be  disposed  of ;  he  trusts  that  in  the  hands 


440 


THE  FOUNTAIN  OF  LIFE. 


Ch.  36 


of  friends  :  but  as  his  great  care  all  along  was  for  his 
soul,  so  he  expresses  it  in  these  his  very  last  breathings, 
in  which  he  commends  it  into  the  hands  of  God.  It  is 
not,  Lord  Jesus,  receive  my  body,  take  care  of  my  dust ; 
hut,  "Receive  my  spirit ;”  Lord,  secure  the  jewel,  when 
the  casket  is  broken. 

4.  These  words  imply  the  deep  sense  that  dying  be¬ 
lievers  have  of  the  great  change  that  is  coming  upon 
them  by  death ;  when  all  visible  and  sensible  things  are 
shrinking  away  from  them,  and  failing.  They  feel  the 
world  and  the  best  comforts  of  it  failing ;  and  the  soul 
cleaves  more  closely  than  ever- to  God:  "Father,  into 
thy  hands  I  commend  my  spirit.”  Not  that  the  soul 
cleaves  to  God,  merely  because  it  has  then  no  other 
support.  No  ;  it  chose  God  for  its  portion  when  it  was 
in  the  midst  of  all  its  outward  enjoyments,  and  had  as 
good  security  as  other  men  have  for  the  long  enjoyment 
of  them.  True,  though  gracious  souls  have  chosen  God 
for  their  portion,  and  do  truly  prefer  him  to  the  best  of 
their  comforts ;  yet,  in  this  imperfect  state,  they  live 
not  wholly  upon  God,  but  partly  by  faith,  and  partly  by 
sense  ;  partly  upon  things  seen,  and  partly  upon  things 
not  seen.  Earthly  objects  had  some  interest  in  their 
hearts  ;  alas,  too  much :  but  now  all  these  are  vanish¬ 
ing.  "  I  shall  behold  man  no  more,  with  the  inhabitants 
of  the  world,”  said  sick  Hezekiah :  the  soul  now  turns 
itself  from  them  all,  and  casts  itself  upon  God,  expect¬ 
ing  now  to  live  upon  its  God  entirely,  like  the  blessed 
angels. 

5.  It  implies  faith  in  the  atonement  of  God,  and  his 
full  reconciliation  to  believers,  by  the  blood  of  the  great 
Sacrifice  5  else  they  durst  never  commit  their  souls  into 
his  hands:  "For  it  is  a  fearful  thinsf  to  fall  into  the 
hands  of  the  living  God,”  Heb.  10:  31  \  that  is,  of  God 
unappeased  by  the  offering  up  of  Christ.  The  soul  dare 
no  more  cast  itself  into  the  hands  of  God,  without  such 


Ch  36. 


TO  THEE  I  COMMEND  MY  SPIRIT. 


441 


an  atoning  sacrifice,  than  it  dare  approach  consuming 
fire.  And,  indeed,  the  reconciliation  of  God  by  Jesus 
Christ,  as  it  is  the  ground  of  all  acceptance  with  God  ; 
for  we  are  "  made  accepted  in  the  Beloved  so  it  is 
plainly  implied  in  the  order  or  manner  of  the  reconciled 
soul’s  committing  itself  to  him  :  it  first  casts  itself  into 
the  hands  of  Christ,  and  then  into  the  hands  of  God  by 
him.  So  Stephen  cried,  when  dying,  ”  Lord  Jesus,  re¬ 
ceive  my  spirit.” 

6.  It  implies  both  the  efficacy  and  excellency  of  faith, 
in  supporting  and  relieving  the  soul  at  a  time  when  no¬ 
thing1  else  can.  Faith  is  its  conductor,  when  in  the 
greatest  perplexity  and  distress  :  it  secures  the  soul 
when  it  is  turned  out  of  the  body;  when  heart  and  flesh 
fail,  this  leads  it  to  the  Rock  that  fails  not ;  it  remains 
by  the  soul  till  it  sees  it  safe  through  all  the  territories 
of  Satan,  and  safe  landed  upon  the  shore  of  glory  ;  and 
then  is  swallowed  up  in  vision.  Many  a  favor  hath  faith 
conferred  upon  the  soul  while  in  the  body.  The  great 
service  it  did  was  in  the  time  of  its  espousals  to  Christ. 
This  is  the  marriage-knot,  the  blessed  bond  of  union 
between  the  soul  and  Christ.  Many  a  relieving  sight 
and  sweet  support  hath  faith  afforded  since  the  soul’s 
espousals  ;  but,  surely,  its  first  and  last  work  are  its 
most  glorious  works.  By  faith  it  first  ventured  itself 
upon  Christ ;  threw  itself  upon  him  in  the  deepest  sense 
of  its  own  vileness  and  utter  unworthiness,  when  sense, 
reason,  and  multitudes  of  temptations  stood  by,  contra¬ 
dicting  and  discouraging  ;  by  faith  it  now  casts  itself  into 
his  arms,  when  it  is  launching  out  into  vast  eternity. 
They  are  both  noble  acts  of  faith  ;  but  the  first,  no 
doubt,  is  the  greatest  and  most  difficult ;  for,  when  once 
the  soul  is  interested  in  Christ,  it  is  easy  still  to  commit 
itself  into  his  hands.  It  is  easier  for  a  child  to  cast  him¬ 
self  into  the  arms  of  his  own  father  in  distress,  than  tor 
one  that  hath  been  both  a  stranger  and  an  enemy  to 

19* 


442 


THE  FOUNTAIN  OF  LIFE. 


Ch.  36. 


him,  to  cast  itself  upon  him,  that  he  may  be  a  Father 
and  a  Friend  to  it.  But, 

II.  What  warrant  or  encouragement  have  gracious 
souls  to  commit  themselves  at  death  into  the  hands  of 
God!  I  answer,  Much  every  way  ;  all  things  encourage 
and  warrant  their  so  doing  :  for, 

1.  The  God,  to  whom  the  believing  soul  commits  it¬ 
self  at  death,  is  its  Creator,  the  Father  of  its  being:  he 
created  and  inspired  it,  and  so  it  hath  the  relation  of  a 
creature  to  a  Creator  ;  yea,  of  a  creature  now  in  dis¬ 
tress,  to  a  faithful  Creator :  "  Let  them  that  suffer  ac¬ 
cording  to  the  will  of  God,  commit  the  keeping  of  their 
souls  to  him  in  well-doing,  as  to  a  faithful  Creator.” 
1  Pet.  4  :  19.  True,  this  single  relation,  in  itself,  gives 
no  encouragement  to  a  creature  that  has  sinned :  ”  It  is 
a  people  of  no  understanding,  therefore  he  that  made 
them,  will  not  have  mercy  on  them,  and  he  that  formed 
them,  will  show  them  no  favor.”  Isa.  27  :  11.  But  now, 
grace  brings  that  relation  into  repute  :  holiness  ingra¬ 
tiates  us  again,  and  revives-the  remembrance  of  this  re¬ 
lation  ;  so  that  believers  only  can  plead  this. 

2.  Again,  as  the  gracious  soul  is  his  creature,  so  it  is 
his  redeemed  creature  ;  one  that  he  hath  bought,  and 
that  with  a  great  price,  even  the  precious  blood  of  Jesus 
Christ.  1  Pet.  1 :  18,  19.  This  greatly  encourages  the 
departing  soul  to  commit  itself  into  the  hands  of  God. 
"  Into  thy  hand  I  commit  my  spirit ;  thou  hast  redeem¬ 
ed  me,  0  Lord  God  of  truth.”  Ps.  31  :  5.  Lord,  I  am 
not  only  thy  creature,  but  thy  redeemed  creature  ;  one 
that  thou  hast  bought  with  a  great  price  :  for  my  sake 
Christ  came  from  thy  bosom,  and  at  the  expense  of  his 
precious  blood  redeemed  me,  and  wilt  thou  at  last  ex¬ 
clude  me  1  Shall  the  ends  both  of  the  creation  and 
redemption  of  this  soul  be  lost  together!  will  God  form 
such  a  soul,  in  which  are  so  many  wonders  of  the  wis¬ 
dom  and  power  of  its  Creator ;  will  he,  when  sin  has 


Ch.  36. 


TO  THEE  I  COMMEND  MY  SPIRIT. 


443 


marred  the  frame  and  defaced  the  glory  of  it,  recover 
it  to  himself  again,  by  the  death  of  his  own  dear  Son  ; 
and  after  all  this,  cast  it  away 'l  "  Father,  into  thy  hands 
I  commend  my  spirit I  know  thou  wilt  have  respect 
to  the  work  of  thy  hands ;  especially  to  a  redeemed 
creature,  upon  which  thou  hast  expended  so  great  love. 

3.  Nay,  this  is  not  all ;  the  gracious  soul  is  his  re¬ 
newed  creature.  This  lays  a  firm  ground  for  the  be¬ 
liever’s  confidence  and  acceptance  ;  not  that  it  is  the 
proper  cause,  or  reason  of  its  acceptance,  but  is  the 
soul’s  best  evidence  that  it  is  accepted  with  God,  and 
shall  not  be  refused  by  him,  when  it  comes  to  him 
at  death :  for,  in  such  a  soul  there  is  a  double  work¬ 
manship  of  God,  both  glorious,  though  the  last  exceeds 
in  glory.  A  natural  workmanship,  in  the  excellent  frame 
of  that  noble  creature,  the  soul ;  and  a  gracious  work¬ 
manship  upon  that  again  ;  a  new  creation  upon  the  old  ; 
glory  upon  glory.  "We  are  his  workmanship,  created 
in  Christ  Jesus.”  Eph.  2  :  10.  The  Holy  Ghost  came 
down  from  heaven  on  purpose  to  create  this  new  work¬ 
manship,  to  frame  this  new  creature  ;  and  indeed  it  is 
the  chief  of  all  God’s  works  of  wonder  in  this  world, 
and  must  give  the  believer  abundant  encouragement  to 
commit  himself  to  God.  By  this  "  we  are  made  meet 
to  be  partakers  of  the  inheritance  of  the  saints  in  light.” 
Col.  1  :  12.  It  is  also  the  design  and  end  of  Him  that 
wrought  it :  "  Now  he  that  hath  wrought  us  for  the  self¬ 
same  thing  is  God.”  2  Cor.  5  :  5.  Had  he  not  designed 
thy  soul  for  glory,  the  Spirit  would  never  have  come 
down  to  sanctify  it :  surely  it  shall  not  fail  of  a  recep¬ 
tion  into  glory,  when  it  is  cast  out  of  this  tabernacle  : 
such  a  work  was  not  wrought  in  vain,  neither  can  it 
ever  perish.  Sanctification  so  roots  itself  in  the  soul, 
that  where  the  soul  goes,  it  goes :  gifts  indeed  die  ;  all 
natural  excellency  and  beauty  depart  at  death,  Job,  4:21; 
but  grace  ascends  with  the  soul:  it  is  a  sanctified  when 


444 


THE  FOUNTAIN  OF  LIFE. 


Ch.  3b. 


a  separate  soul.  And  will  God  shut  the  door  of  glory 
upon  such  a  soul,  that  by  grace  is  made  meet  for  the 
inheritance  1  Oh,  it  cannot  be  ! 

4.  As  the  gracious  soul  is  a  renewed  soul,  so  it  is 
also  a  sealed  soul ;  God  hath  sealed  it  in  this  world  for 
that  glory,  into  which  it  is  now  to  enter  at  death.  All 
gracious  souls  have  those  works  of  grace  wrought  on 
them,  which  evince  their  title  to  glory ;  and  many  the 
Spirit  helps  clearly  to  discern  their  interests  in  Christ 
and  all  the  promises.  This  both  secures  heaven  to  the 
soul  in  itself,  and  becomes  also  an  earnest  or  pledge  of 
that  glory  in  the  unspeakable  joys  and  comforts  it  pro¬ 
duces  in  the  soul.  "  Who  hath  sealed  us,  and  given  us 
the  earnest  of  the  Spirit  in  our  hearts.”  2  Cor.  A  :  22. 
How  can  the  soul  that  hath  found  all  this,  fear  a  rejec¬ 
tion  by  its  God,  when  at  death  it  comes  to  him  1  Surely, 
if  God  have  sealed,  he  will  not  refuse  you ;  if  he  have 
given  his  earnest,  he  will  not  shut  you  out. 

5.  Moreover,  every  gracious  soul  may  confidently 
cast  itself  into  the  arms  of  its  God,  when  it  goes  hence, 
with,  ”  Father,  into  thy  hands  I  commit  my  spirit for¬ 
asmuch  as  it  is  in  covenant  with  God ,  and  God  stands 
obliged  by  his  covenant  and  promise  to  such,  not  to  cast 
them  out  when  they  come  unto  him.  As  soon  as  thou 
didst  become  his  by  regeneration,  that  promise  became 
thine,  "  I  will  never  leave  thee,  nor  forsake  thee.”  Heb. 
13:5.  And  will  he  leave  the  soul  at  a  time  when  it  has 
more  need  of  his  support  than  it  ever  had  1  Every  gra¬ 
cious  soul  is  entitled  to  that  promise,  "  I  will  come  again, 
and  receive  you  to  myself.”  John,  14  :  3.  And  will  he 
fail  to  make  it  good  when  the  time  of  the  promise  is 
come,  as  at  death  it  is  1  It  cannot  be.  When  he  sees  a 
poor  soul  that  he  hath  made,  redeemed,  sanctified,  seal¬ 
ed,  and  by  solemn  promise  engaged  himself  to  receive, 
coming  to  him  at  death,  firmly  depending  upon  his  faith¬ 
fulness,  saying,  as  David,  2  Sam.  23:  5,  Though,  Lord, 


Ch.  36. 


TO  TIIEE  I  COMMEND  MY  SPIRIT. 


445 


there  be  many  defects  in  me,  "  yet  thou  hast  made  a 
covenant  with  me,  well  ordered  in  all  things,  and  sure  ; 
and  this  is  all  my  salvation,  and  all  my  hope  how  can 
God  refuse  such  a  soul  1  How  can  he  cast  it  off,  when 
it  so  casts  itself  upon  him  1 

6.  But  this  is  not  all ;  the  gracious  soul  sustains  many 
intimate  and  dear  relations  to  the  God  into  whose  hands 
it  commends  itself  at  death.  It  is  his  spouse,  and  the 
consideration  of  such  a  day  of  espousals  may  well  en¬ 
courage  it  to  cast  itself  into  the  bosom  of  Christ,  its 
head  and  husband.  It  is  a  member  of  his  body,  flesh,  and 
bones.  Eph.  5  :  30.  It  is  his  child,  and  he  its  everlasting 
Father.  Isa.  9  :  6.  It  is  his  friend  :  "  Henceforth  (saith 
Christ)  I  call  you  not  servants,  but  friends.”  John, 
15 :  15.  What  confidence  may  these,  and  all  the  other 
dear  relations  Christ  owns  to  the  renewed  soul,  beget  in 
such  an  hour  as  this  !  What  husband  can  throw  off  the 
dear  wife  of  his  bosom,  who  in  distress  casts  herself  into 
his  arms  1  What  Father  can  shut  the  door  upon  a  dear 
child  that  comes  to  him  for  refuge,  saying,  Father,  into 
thy  hands  I  commit  my  spirit  1 

7.  The  unchangeableness  of  God's  love  to  his  people 
gives  confidence  that  they  shall  in  no  wise  be  cast  out. 
They  know  Christ  shall  be  the  same  to  them  at  last  as 
he  was  at  first ;  the  same  in  the  pangs  of  death  as  in 
the  comforts  of  life  :  "  having  loved  his  own  which  were 
in  the  world,  he  loved  them  unto  the  end.”  John,  13:  1. 
He  doth  not  love  as  the  world  loves,  only  in  prosperity ; 
but  they  are  as  dear  to  him  when  their  beauty  and 
strength  are  gone,  as  in  their  greatest  prosperity.  If  we 
live,  we  live  to  the  Lord  ;  and  if  we  die,  we  die  to  the 
Lord  ;  so  then,  whether  we  live  or  die,  we  are  the 
Lord’s.  Rom.  14  :  8. 

Now  consider  all  these  things,  and  weigh  them  both 
apart  and  together,  and  see  whether  they  amount  not  to 
a  full  evidence  of  the  truth  of  this  point,  that  dying  be- 


446 


THE  FOUNTAIN  OF  LIFE. 


Ch.  36. 


fievers  are  warranted  and  encouraged  to  commend  their 
souls  into  the  hands  of  God ;  whether  they  have  not 
every  one  of  them  cause  to  say,  as  the  apostle  did,  "  I 
know  whom  I  have  believed,  and  am  persuaded  that  he 
is  able  to  keep  that  which  I  have  committed  to  him 
against  that  day.”  2  Tim.  1  :  12. 

Inference  1.  Are  dying  believers  only  warranted  and 
encouraged  thus  to  commend  their  souls  into  the  hands 
of  God  1  How  sad,  then,  the  state  of  all  dying  unbelievers  ! 
Such  souls  will  fall  into  the  hands  of  God,  but  that  is 
their  misery,  not  their  privilege  :  they  are  not  reposed 
by  faith  in  the  hands  of  mercy,  but  fall  by  sin  into  the 
hands  of  justice  :  not  God,  but  the  devil  is  their  father. 
John,  8  :  44.  Whither  should  the  child  go  but  to  its  own 
father  1  They  have  not  one  of  the  above-mentioned  en¬ 
couragements  to  cast  themselves  into  the  hands  of  God, 
except  the  mere  relation  they  have  to  him  as  their  Crea¬ 
tor,  and  that  is  of  no  avail  without  the  new  creation.  If 
they  have  nothing  but  this  to  plead  for  their  salvation,  the 
devil  hath  as  much  to  plead  as  they.  It  is  the  new  creature 
that  brings  the  first  creation  into  repute  again  with  God. 

Oh  dismal,  oh  deplorable  case !  A  poor  soul  is  turned 
out  of  house  and  home,  and  knows  not  where  to  go;  it 
departs,  and  immediately  falls  into  the  hands  of  justice. 
Little,  ah  little  do  the  friends  of  such  a  one  think,  whilst 
they  are  honoring  his  dust  by  a  splendid  and  honorable 
funeral,  what  a  state  the  poor  soul  is  in,  and  to  what 
fearful  straits  and  extremities  it  is  now  exposed !  Pie 
may  cry,  indeed,  Lord  !  Lord !  open  to  me,  Matt.  7  :  22; 
but  to  how  little  purpose  are  these  vain  cries  !  Will  God 
hear  him  when  he  crieth  I  Job,  27  :  9. 

2.  Will  God  graciously  accept,  and  faithfully  keep 
what  the  saints  commit  to  him  at  death  1  How  careful 
then  should  they  be  to  keep  what  God  commits  to  them ,  to 
be  kept  for  him  while  they  live !  You  have  a  great  trust 
to  commit  to  God  when  you  die,  and  God  commits  a 


Ch.  36. 


TO  THEE  I  COMMEND  MY  SPIRIT. 


447 


great  trust  to  you  whilst  you  live  :  you  expect  him  faith¬ 
fully  to  keep  what  you  shall  then  commit  to  his  keeping, 
and  he  expects  you  faithfully  to  keep  what  he  now  com¬ 
mits  to  you.  If  you  keep  his  truth,  he  will  keep  your 
soul.  "  Because  thou  hast  kept  the  word  of  my  patience, 
I  also  will  keep  thee,”  &c.  Rev.  3  :  10.  Be  faithful  to 
your  God,  and  you  shall  find  him  faithful  to  you.  None 
can  pluck  you  out  of  his  hand  ;  see  that  nothing  wrest 
his  truth  out  of  your  hands.  "  If  we  deny  him,  he  also 
will  deny  us.”  2  Tim.  2:12.  Take  heed  lest  those 
estates  you  have  gotten  as  a  blessing  attending  the  Gos¬ 
pel,  prove  a  temptation  to  you  to  betray  the  Gospel. 
"  Religion  (saith  one)  brings  forth  riches,  but  the 
daughter  devours  the  mother.”  How  can  you  expect 
acceptance  with  God,  who  have  betrayed  his  truth  and 
dealt  perfidiously  with  him  1 

3.  If  believers  may  safely  commit  their  souls  into  the 
hands  of  God,  how  confidently  may  they  commit  all 
lesser  interests  into  the  same  hands  !  Shall  we  trust  him 
with  our  souls,  and  not  with  our  lives,  liberty,  or  com¬ 
fort  1  Can  we  commit  the  treasure  to  him  and  not  trust  him 
with  a  trifle  1  Surely,  if  you  can  trust  him  for  eternal  life, 
you  may  much  more  trust  him  for  daily  bread.  If  your 
prayers  for  temporal  blessings  proceed  from  pure  mo¬ 
tives,  the  glory  of  God,  not  the  gratification  of  your  lusts  ; 
if  your  desires  after  them  be  moderate,  content  with  that 
proportion  the  Infinite  Wisdom  sees  fittest  for  you  :  if  you 
take  God’s  way  to  obtain  them,  and  dare  not  violate  con¬ 
science,  or  commit  a  sin,  though  you  should  perish  for 
want  ;  if  you  can  patiently  wait  God’s  time  for  relief 
from  your  straits,  and  not  make  any  sinful  haste  ;  you 
shall  be  surely  supplied  :  he  that  remembers  your  souls 
will  not  forget  your  bodies.  But  we  live  by  sense,  and 
not  by  faith  ;  present  things  strike  our  affections  more 
powerfully  than  invisible  things  to  come.  The  Lord 
humble  his  people  for  this. 


448 


THE  FOUNTAIN  OF  LIFE. 


Ch.  36. 


4.  Is  it  the  privilege  of  believers  to  commit  their  souls 
to  God  in  a  dying  hour  \  Then  how  precious ,  how  useful 
a  grace  is  faith  to  the  people  of.  God,  both  living  and 
dying !  While  we  live  and  converse  here  in  the  world, 
all  our  comfort  and  safety  is  from  it  $  for  all  our  union 
with  Christ,  the  fountain  of  mercies  and  blessings,  is  by 
faith  :  "  That  Christ  may  dwell  in  your  hearts  by  faith.” 
Eph  3  :  17.  All  our  communion  with  Christ  is  by  it : 
"He  that  cometh  to  God  must  believe.”  Heb.  11  :  6. 
The  soul’s  life  is  wrapt  up  in  this  communion  with  God, 
and  that  communion  in  faith.  All  communications  from 
Christ,  all  quickening,  comfort,  joy,  strength,  and  what¬ 
soever  serves  the  well-being  of  the  life  of  grace,  are 
through  that  faith  which  first  unites  us  to  Christ,  and 
still  maintains  our  communion  with  Christ ;  "  believing^ 
we  rejoice.”  1  Pet.  1  :  8.  The  inner  man  is  renewed, 
whilst  we  look  to  the  things  that  are  not  seen.  2  Cor. 
4  :  18.  And  as  our  life,  and  all  its  supports  and  com¬ 
forts  here  depend  on  faith,  so  in  our  death,  the  safety 
and  comfort  of  our  souls  then  depends  upon  our  faith: 
he  that  hath  no  faith,  cannot  commit  his  soul  to  God, 
but  rather  shrinks  from  God.  Faith  can  do  many  pre¬ 
cious  offices  for  your  souls  upon  a  death-bed,  when  the 
light  of  this  world  is  gone,  and  all  joy  ceases  on  earth : 
it  can  give  us  sights  of  invisible  things  in  the  other 
world,  and  those  sights  will  breathe  life  into  our  souls, 
amidst  the  very  pangs  of  death. 

Reader,  do  but  think  what  a  comfortable  foresight  of 
God  and  the  joys  of  salvation  thou  wilt  have,  when 
thine  eye-strings  are  breaking  :  faith  can  not  only  see 
that  beyond  the  grave  which  will  comfort,  but  it  can 
cleave  to  its  God,  and  clasp  Christ  in  a  promise,  when 
it  feels  the  ground  of  all  sensible  comforts  trembling, 
and  sinking  under  thy  feet :  "  My  heart  and  my  flesh 
fail,  but  God  is  the  strength  (or  rock)  of  my  heart,  and 
my  portion  for  ever.”  Reeds  fail,  but  the  rock  is  firm 


Ch.  36. 


TO  THEE  I  COMMEND  MY  SPIRIT. 


449 


footing ;  yea,  and  when  the  soul  can  no  longer  taber¬ 
nacle  here,  it  can  cast  itself  upon  God,  with,  "Father, 
into  thy  hands  I  commend  my  spirit.”  Oh  precious  faith  ! 

5.  Do  the  souls  of  dying  believers  commend  them¬ 
selves  into  the  hands  of  God  1  Then  let  not  the  surviv¬ 
ing  relations  of  such  sorrow  as  those  that  have  no  hope- 
A  husband,  a  wife,  a  child,  is  rent  by  death  out  of  your 
arms :  well,  but  consider  into  what  arms,  into  what  bo¬ 
som  they  are  commended.  Is  it  not  better  for  them  to 
be  in  the  bosom  of  God  than  in  yours  \  Could  they  be 
spared  so  long  from  heaven  as  to  come  back  again  to 
you  but  an  hour,  how  would  they  say  to  you,  as  Christ 
said  to  the  daughters  of  Jerusalem,  "  Weep  not  for  me, 
but  weep  for  yourselves,  and  for  your  children.”  I  am 
in  safe  hands,  I  am  out  of  the  reach  of  all  storms  and 
troubles.  Oh  did  you  but  know  what  their  state  is  who 
are  with  God,  you  would  be  more  than  satisfied  about 
them. 

6.  Is  it  the  privilege  of  dying  believers  to  commend 
their  souls  into  the  hands  of  God  I  Then  as  ever  you 
hope  for  comfort  or  peace  in  your  last  hour,  see  that 
your  souls  be  such  as  may  then  be  commended  into  the 
hands  of  a  holy  and  just  God :  see  that  they  be  holy 
souls  j  God  will  never  accept  them  if  they  be  not  holy : 
"  Without  holiness  no  man  shall  see  God.”  Heb.  12  :  14. 
"  He  that  hath  this  hope,  (namely,  to  see  God,)  puri- 
fieth  himself,  even  as  he  is  pure.”  1  John,  3  :  3.  En¬ 
deavors  after  holiness  are  inseparably  connected  with 
all  rational  expectations  of  blessedness.  Will  you  put 
an  unclean,  filthy,  defiled  thing  into  the  pure  hands  of 
the  most  holy  God  1  Oh  see  that  thy  soul  be  holy,  and 
already  accepted  in  the  Beloved ;  or  wo  to  it  when  it 
shall  take  its  leave  of  the  tabernacle  it  now  inhabits  ! 
The  gracious  soul  may  then  confidently  say,  Lord  Jesus  ! 
into  thy  hand  I  commend  my  spirit.  0  let  all  that  can 
say  so  then,  now  say,  Thanks  be  to  God  for  Jesus  Christ. 


450 


THE  FOUNTAIN  OF  LIFE. 


Ch.  37 


CHAPTER  XXXVII. 

CHRIST’S  FUNERAL  ILLUSTRATED. 

“  Then  took  they  the  body  of  Jesus ,  and  wound  it  in  linen  clothes 
with  the  spices ,  as  the  manner  of  the  Jews  is  to  bury.  Noio  in 
the  place  where  he  was  crucified ,  there  v:as  a  garden ;  and  in 
the  garden  a  new  sepulchre ,  wherein  was  never  man  yet  laid. 
There  laid  they  Jesus  therefore ,  because  of  the  Jews'  preparation- 
day  ;  for  the  sepulchre  was  nigh  at  hand."  John ,  19:40—12. 

You  have  heard  the  last  words  of  the  dying  Jesus 
commending  his  spirit  into  his  Father’s  hands.  And 
now  the  Life  of  the  world  hangs  dead  upon  a  tree.  The 
Light  of  the  world,  for  a  time,  shut  up  in  a  dismal  cloud. 
The  Sun  of  Righteousness  set  in  the  region  and  shadow 
of  death.  The  Lord  is  dead ;  he  that  conquered  death, 
is  now  himself  to  be  locked  up  in  the  grave.  All  friends 
and  lovers  of  Jesus  are  now  invited  to  his  funeral. 
”  Come,  see  the  place  where  the  Lord  lay.”  Mark, 

1.  The  preparations  made  for  it,  particularly  the  beg¬ 
ging  and  perfuming  of  the  body.  His  body  could  not 
be  buried,  till,  by  begging,  his  friends  had  obtained  it  as 
a  favor  from  his  judge.  The  dead  body  was  by  law  in 
the  power  of  Pilate,  who  adjudged  it  to  death,  as  the 
bodies  of  those  that  are  hanged  are  in  the  power  of  the 
judge  to  dispose  of  them  as  he  pleases.  And  when  they 
had  gotten  it  from  Pilate,  they  wound  it  in  fine  linen 
clothes  with  spices.  But  what  need  of  spices  to  per¬ 
fume  that  blessed  body  I  His  own  love  was  enough  to 
embalm  it  in  the  remembrance  of  his  people  to  all  ge¬ 
nerations :  but  hereby  they  manifest,  as  far  as  they  are 
able,  the  dear  affection  they  have  for  him. 

2.  The  bearers  that  carried  his  body  to  its  grave  were 
Joseph  of  Arimathea  and  Nicodemus,  two  secret  dis¬ 
ciples;  both  men  of  estate  and  honor.  None  could  ima- 


Ch.  37. 


burial  of  Christ’s  body. 


451 


gine  that  these  would  have  appeared  at  a  time  of  so 
much  danger,  with  such  boldness  for  Christ ;  that  they, 
who  were  afraid  to  come  to  him  (except  by  night)  when 
he  was  living,  would  go  openly  and  boldly  to  manifest 
their  love  to  him  when  dead.  But  now  they  are  inspired 
with  zeal  and  courage,  when  those  that  made  greater 
and  more  open  confessions  have  left  him. 

3.  The  attendants  who  followed  the  body  were  thq., 
women  that  attended  him  out  of  Galilee  ;  among  whom 
only  the  two  Marys  and  the  mother  of  Zebedee’s  chil¬ 
dren  (whom  Mark  calls  Salome)  are  named. 

4.  The  grave,  or  sepulchre,  where  they  laid  him  was 
Joseph’s  new  tomb,  which  he  had  prepared  in  a  garden 
near  Golgotha,  where  our  Lord  died.  Two  things  are 
remarkable  about  this  tomb  ;  it  was  another’s  tomb,  and 
it  was  a  new  tomb.  It  was  another’s ;  for  as  he  had  not 
a  house  of  his  own  to  live  in,  so  he  had  not  a  tomb  of 
his  own  to  lay  his  body  in  when  dead.  And  it  was  a 
new  tomb,  wherein  never  man  was  yet  laid.  Doubtless 
there  was  the  hand  of  Providence  in  this  ;  for  had  any 

*  o 

other  been  laid  there  before  him,  it  might  have  proved 
an  occasion  of  marring  the  credit  and  the  glory  of  his 
resurrection,  by  pretending  it  was  some  former  body, 
and  not  the  Lord’s,  that  arose.  In  this  also  Divine  Pro¬ 
vidence  had  a  respect  to  that  prophecy,  Isa.  53  :  9,  which 
was  to  be  fulfilled  at  his  funeral:  "He  made  his  grave 
with  the  rich.” 

5.  No  mention  is  made  of  the  groans  and  tears  with 
which  they  laid  him  in  his  sepulchre ;  yet  we  may  well 
presume  they  were  not  wanting  in  expressions  of  their 
deep  sorrow ;  for  as  they  wept  and  smote  their  breasts 
when  he  died,  Luke,  23  :  48  5  so,  no  doubt,  they  laid  him 
with  melting  hearts  and  flowing  eyes  in  his  tomb. 

6.  The  solemnities  with  which  his  funeral  rites  were 
performed  were  all  suitable  to  his  humbled  state.  It 
was,  indeed,  a  funeral  as  decently  ordered  as  the  straits 


452 


THE  FOUNTAIN  OF  LIFE. 


Ch.  37. 


of  time  and  circumstances  would  permit ;  but  there 
was  nothing  of  pomp  or  outward  state.  Thus  was  he 
laid  in  his  grave,  where  he  continued  for  three  incom¬ 
plete  days  and  nights  in  the  territories  of  death,  in  the 
land  of  darkness  and  forgetfulness;  partly  to  corre¬ 
spond  with  Jonah  his  type,  and  partly  to  show  the  world 
the  reality  of  his  death.  Hence, 

The  dead  body  of  our  Lord  Jesus  Christ  was  decently  in¬ 
terred  by  a  small  number  of  his  own  disciples ,  and  con¬ 
tinued  in  the  state  of  the  dead  for  a  time. 

These  matters  of  fact  being  so  plainly  recorded  by 
the  several  evangelists,  we  need  only  here  satisfy  two 
inquiries  :  Why  Christ  had  any  funeral  at  all,  since  his 
resurrection  was  so  soon  to  follow  his  death  1  and, 
What  manner  of  funeral  he  had  1 

I.  Why  had  Christ  any  funeral ,  since  he  was  to  rise 
again  from  the  dead  within  the  space  that  men  com¬ 
monly  lie  before  their  interment ;  and  had  his  body  con¬ 
tinued  longer  unburied,  it  could  see  no  corruption,  hav¬ 
ing  never  been  tainted  by  sin  1 

1.  It  was  necessary  Christ  should  be  buried,  to  ascer¬ 
tain  his  death  ;  else  it  might  have  been  looked  upon 
as  a  cheat :  for,  as  his  enemies  were  ready  to  impose  so 
gross  a  cheat  upon  the  world  at  his  resurrection,  "  That 
the  disciples  came  by  night,  and  stole  him  away,”  much 
more  would  they  have  denied  at  once  the  reality,  both 
of  his  death  and  resurrection,  had  he  not  been  so  per¬ 
fumed  and  interred.  But  his  being  bound  ”  in  linen 
with  the  spices,  as  the  manner  of  the  Jews  is  to  bury,” 
and  remaining  so  long  in  the  tomb,  gave  full  assurance 
to  the  world  of  the  certainty  of  his  death.  Now,  since 
our  eternal  life  is  wrapt  up  in  Christ’s  death,  it  can  ne¬ 
ver  be  too  firmly  established.  To  this,  therefore,  we 
may  well  suppose  Providence  had  special  respect  in  the 
manner  of  his  burial. 

2.  He  must  be  buried,  to  fulfil  the  types  and  prophecies 


Oh  37. 


burial  of  Christ’s  body. 


453 


His  abode  in  the  grave  was  prefigured  by  Jonah’s  abode 
three  days  and  nights  in  the  belly  of  the  whale  :  "  So 
shall  the  Son  of  man  be  three  days  and  three  nights  in 
the  heart  of  the  earth.”  Matt.  12  :  40.  Yea,  the  prophet 
had  described  the  very  manner  of  his  funeral,  and,  long 
before  he  was  born,  foretold  in  what  kind  of  tomb  his 
body  should  be  laid  :  "  He  made  his  grave  with  the 
wicked,  and  with  the  rich  in  his  death,”  Isa.  53  :  9  j 
pointing,  by  that  expression,  at  this  tomb  of  Joseph, 
who  was  a  rich  man )  and  the  Scriptures  cannot  be 
broken. 

3.  He  must  be  buried  to  complete  his  humiliation;  this 
being  the  lowest  step  he  could  possibly  descend  to  in 
his  abased  state.  "  They  have  brought  me  to  the  dust 
of  death  lower  he  could  not  be  laid. 

4.  But  the  great  end  and  reason  of  his  interment,  was 
the  conquering  of  death  in  its  own  dominion  and  territo¬ 
ries  ;  which  victory  over  the  grave  furnished  the  saints 
with  that  triumphant  song  of  deliverance,  ”0  death! 
where  is  thy  sting  1  0  grave  !  where  is  thy  .victory  1” 
1  Cor.  15  :  55.  Our  graves  would  not  be  so  sweet  and 
comfortable  to  us,  when  we  come  to  lie  down  in  them, 
if  Jesus  had  not  lain  there  before  us  and  for  us.  Death  is 
a  dragon,  the  grave  its  den  ;  a  place  of  dread  and  terror  ; 
but  Christ  goes  into  its  den,  there  grapples  with  it,  and 
for  ever  overcomes  it ;  disarms  it  of  all  its  terror  ;  and 
not  only  makes  it  cease  to  be  inimical,  but  to  become 
the  greatest  blessing  to  the  saints  ;  a  bed  of  rest,  and  a 
perfumed  bed  ;  they  do  but  go  into  Christ’s  bed,  where 
he  lay  before  them. 

II.  Let  us  inquire  what  manner  of  funeral  Christ  had  ? 

1.  It  was  a  very  obscure  and  private  funeral.  Here  was 
no  external  pomp  :  Christ  affected  it  not  in  his  life,  and 
it  was  no  way  suitable  to  the  ends  and  manner  of  his 
death.  Humiliation  was  designed  in  his  death :  and 

O  v 

pomp  is  inconsistent  with  such  an  end  :  besides,  he  died 


454 


THE  FOUNTAIN  OF  LIFE. 


Cli.  37. 


upon  the  cross ;  and  persons  so  dying  have  not  much 
ceremony  and  state  at  their  funeral.  The  dead  body  of 
the  Lord  was  not  brought  from  his  own  house,  as  other 
men’s  commonly  are,  but  from  the  cross.  They  begged 
it  of  his  judge.  Had  they  not  obtained  this  favor  from 
Pilate,  it  must  have  been  buried  in  Golgotha — cast  into 
a  pit  dug  under  the  cross.  And  when  buried,  it  was  at¬ 
tended  with  a  very  poor  train  :  a  few  sorrowful  women 
followed  it.  Other  men  are  accompanied  to  their  graves 
by  their  relations  and  friends :  the  disciples  were  all 
scattered  from  him,  afraid  to  own  him  dying,  and  dead. 
And  these  few  that  were  resolved  to  give  him  a  funeral, 
are  forced,  by  reason  of  the  strait  of  time,  to  do  it  in 
great  haste  ;  for  the  preparation  for  the  passover  was  at 
hand.  This  was  the  obscure  funeral  which  the  body  of 
the  Lord  had.  Thus  was  the  Prince  of  the  kin^s  of  the 
earth,  who  has  the  keys  of  death  and  hell,  laid  into  his 
grave. 

2.  Yet  though  men  could  bestow  little  honor  upon  his 
funeral,  the  hea,vens  bestowed  marks  of  honor ;  adorned  it. 
with  divers  miracles,  which  wiped  off  the  reproach  of 
his  death.  These  miracles  preceded  or  attended  his  in¬ 
terment. 

There  was  an  extraordinary  and  preternatural  eclipse 
of  the  sun  ;  such  an  eclipse  as  was  never  seen  since  it 
first  shone  in  heaven :  the  sun  fainted  at  the  sight  of 
such  a  rueful  spectacle,  and  clothed  the  whole  heaven 
in  black.  The  sight  of  this  caused  a  great  philosopher, 
who  was  then  far  from  the  place  where  this  unparalleled 
tragedy  was  acting,  to  cry  out,  "  ^Either  the  God  of  na¬ 
ture  now  suffers,  or  the  frame  of  the  world  is  dissolved.” 
Such  a  preternatural  eclipse  is  unknown  in  the  world’s 
history :  it  was  not  in  the  time  of  conjunction,  but  oppo- 

*  Aut  Deus  naturae  patitur,  aut  mundi  machina  dissolvitur. — 
Dionysius  Areopag. 


Ch  37 


burial  of  Christ’s  body. 


455 


sition,  the  moon  being*  then  at  full.  From  the  sixth  to 
the  ninth  hoar  "  there  was  darkness  over  all  the  land.” 

And  as  Christ’s  funeral  was  attended  with  such  a  mi* 
raculous  eclipse,  which  put  the  heavens  and  earth  into 
mourning ;  so  the  rocks  did  rend ;  the  veil  of  the  tem¬ 
ple  was  rent  in  twain  from  top  to  bottom  ;  the  graves 
opened,  and  the  dead  bodies  of  many  saints  arose  and 
went  into  the  holy  city,  and  were  seen  of  many.  The 
rending  of  the  rocks  was  a  sign  of  God’s  fierce  indigna¬ 
tion,  Nahum,  1  :  6,  and  manifested  the  greatness  of  his 
power  j  showing  what  they  deserved,  and  what  he  could 
do  to  them  that  had  committed  this  horrid  deed  ;  though 
he  rather  chose  at  this  time  to  show  the  dreadful  effects 
of  it  upon  inanimate  rocks,  than  rocky-hearted  sinners : 
but  especially  it  served  to  convince  the  world  that  it 
was  none  other  but  the  Son  of  God  that  died. 

As  for  the  rending  in  twain  of  the  veil,  it  was  a  nota¬ 
ble  miracle,  plainly  showing  that  all  ceremonies  were 
now  accomplished  and  abolished — no  more  veils  now — 
as  also  that  believers  have  now  most  free  access  into 
heaven.  At  that  very  instant  when  the  veil  was  rent,  the 
high  priest  was  officiating  in  the  most  holy  place,  and 
the  veil  which  hid  him  from  the  rest  of  the  people  being 
rent,  they  might  freely  see  him  about  his  work  in  the 
holy  of  holies ;  a  lively  emblem  of  our  High  Priest, 
whom  now  we  see  by  faith  in  the  heavens,  there  perform¬ 
ing  his  intercession-work  for  us. 

The  opening  of  the  graves  plainly  showed  the  design 
and  end  of  Christ’s  entering  the  grave  ;  that  it  might  not 
have  dominion  over  the  bodies  of  the  saints,  but  being 
vanquished  and  destroyed  by  Christ:  might  yield  up  all 
his  whom  he  ransomed  from  the  grave  ;  a  specimen 
whereof  was  given  in  those  holy  ones  that  rose  and  ap¬ 
peared  to  many  in  the  holy  city. 

And  now  we  have  seen  Jesus  interred ;  he  that  wears 
at  his  girdle  the  keys  of  hell  and  death,  himself  locked 

o  «/  J 


456 


THE  FOUNTAIN  OF  LIFE. 


Ck  37 


up  in  the  grave.  What  shall  I  say  of  him  whom  they 
now  laid  in  the  grave  1  Shall  I  undertake  to  tell  you 
what  he  was,  what  he  did,  suffered,  and  deserved  1  Alas  ! 
the  tongue  of  angels  must  pause  and  stammer  in  such  a 
work.  He  is  a  Sun  of  Righteousness,  a  Fountain  of  Life. 
Of  him  it  might  be  said  in  that  day,  Here  lies  the  adora¬ 
ble  Jesus,  in  whom  is  treasured  up  whatsoever  an  angry 
God  can  require  for  his  satisfaction,  or  an  empty  crea¬ 
ture  for  his  perfection  ;  before  him  was  none  like  him, 
and  after  shall  none  arise  comparable  to  him.  "  If  every 
leaf  and  spire  of  grass,”  saith  one,  "  nay,  all  the  stars, 
sands,  and  atoms,  were  so  many  souls  and  seraphim, 
whose  love  should  double  in  them  every  moment  to  all 
eternity,  yet  would  it  fall  infinitely  short  of  what  is  due 
to  his  worth  and  excellency.  Suppose  a  creature  pos¬ 
sessed  of  all  the  choice  endowments  that  ever  dwelt  in 
the  best  of  men  since  the  creation  of  the  world;  and 
added  to  this,  the  understanding,  strength,  splendor, 
and  holiness  of  all  the  angels,  it  would  all  amount  but 
to  a  dark  shadow  of  this  incomparable  Jesus.” 

Come  and  see,  believing  souls,  look  upon  Jesus  in  his 
winding-sheet,  by  faith,  and  say,  Lo,  this  is  he,  of  whom 
the  church  said,  "My  Beloved  is  white  and  ruddy:” 
his  ruddiness  is  now  gone,  and  a  death-paleness  hath 
prevailed  over  all  his  body,  but  still  he  is  lovely  as  ever, 
yea,  altogether  lovely.  If  David,  lamenting  the  death 
of  Saul  and  Jonathan,  said,  "  Daughters  of  Jerusalem, 
weep  over  Saul,  who  clothed  you  in  scarlet,  with  other 
delights ;  who  put  ornaments  of  gold  upon  your  appa¬ 
rel;”  much  rather  may  I  say,  Children  of  Zion,  weep 
over  Jesus,  who  clothed  you  with  righteousness  and  the 
garments  of  salvation. 

This  is  he  who  quitted  the  throne  of  glory;  left  the 
bosom  of  unspeakable  delights ;  came  in  a  body  of  flesh 
produced  in  perfect  holiness;  brake  through  many  and 
great  impediments,  (thy  great  unworthiness,  the  wrath 


Oil  37. 


burial  of  Christ’s  body. 


457 


of  God  and  man,)  by  the  strength  of  love  to  bring  salva¬ 
tion  home  to  thy  soul.  Can  he  that  believingly  considers 
this,  do  less  than  wonder  at  the  love  that  brought  him 
to  the  dust  of  death,  and  cry  out  with  an  ancient  wor¬ 
thy,  "  My  Lord  was  crucified!” 

Inference  1.  Was  Christ  buried  in  this  manner  I 
Then  a  decent  and  mournful  funeral ,  where  it  can  be 
had,  is  very  laudable  among  Christians.  I  know  the  de¬ 
parted  souls  of  the  saints  have  no  concern  for  their 
bodies ;  yet  there  is  a  respect  due  to  them,  as  they  are 
the  temples  wherein  God  hath  been  served  and  honored 
by  the  souls  that  once  dwelt  in  them  ;  as  also  on  account 
of  their  relation  to  Christ,  and  the  glory  that  will  be  re¬ 
vealed  in  them,  when  they  shall  be  changed,  and  made 
like  unto  Christ’s  glorious  body.  Upon  such  grounds  as 
these  their  bodies  deserve  an  honorable  treatment,  as 
well  as  from  humanity,  which  owes  this  honor  to  the 
bodies  of  all  men.  To  have  no  funeral  is  accounted  a 
judgment.  Eccles.  7:4.  We  read  of  many -solemn  and 
mournful  funerals  in  Scripture,*  wherein  the  people  of 
God  have  affectionately  paid  their  respects  and  honors 
to  the  dust  of  the  saints,  as  men  that  were  deeply  sen¬ 
sible  of  their  worth,  and  how  great  a  loss  the  world  sus¬ 
tains  by  their  removal.  Christ’s  funeral  had  as  much 
of  decency  and  solemnity  in  it  as  the  time  would  per¬ 
mit  ;  though  he  was  a  stranger  to  all  pomp,  both  in  life 
and  death. 

2.  Did  Joseph  and  Nicodemus  so  boldly  appear  at  a 
time  of  so  much  danger,  to  beg  the  body  and  give  it  a 
funeral 'l  Let  it  be  for  ever  a  caution  to  strong  Chris¬ 
tians,  not  to  despise  or  glory  over  the  weak .  You  see  here 
a  couple  of  timorous  persons,  that  were  afraid  to  be  seen 
m  Christ’s  company,  when  the  other  disciples  professed  . 
their  readiness  to  die  with  him  :  vet  those  flee,  and  these 

*  l 

*  Gen.  23  :  2;  35  :  19,  1,  10.  2  Chron.  35  :  24.  John,  11 :  31. 
Acts,  8  :  2. 

Fountain.  20 


458 


THE  FOUNTAIN  OF  LIFE. 


Ch.  37 


appear  for  him  when  the  trial  comes  indeed.  If  God 
desert  the  strong,  and  assist  the  weak,  the  feeble  shall 
be  as  David,  and  the  strong  as  tow.  I  speak  not  this  to 
discourage  any  from  striving  to  the  utmost  to  improve 
the  grace  imparted  to  him ;  for  it  is  ordinarily  found  in 
experience,  that  the  degrees  of  assisting  grace  are  given 
according  to  the  measure  of  grace  in  exercises ;  but  I 
speak  it  to  prevent  a  sin  incident  to  strong  Christians, 
of  despising  the  weak,  which  God  corrects  by  such  in¬ 
stances  and  examples  as  this  before  us. 

3.  Hence  we  may  be  assisted  in  discerning  the  depths 
of  Christ’s  humiliation  for  us,  by  seeing  from  what ,  and 
to  what  his  love  brought  him.  It  was  not  enough  for  him 
who  was  in  the  form  of  God,  to  become  a  creature, 
which  was  an  infinite  stoop,  nay,  to  be  made  a  man,  an 
inferior  order  of  creatures ;  nay,  to  be  a  poor  man,  to 
spend  his  days  in  poverty  and  contempt ;  but  his  dead 
body  must  be  laid  in  the  tomb  for  our  sakes.  Oh  what 
manner  of  love  is  this  !  Now  the  deeper  the  humiliation 
of  the  Son  of  God  the  more  satisfactory  must  it  be  to 
us ;  for  it  shows  us  not  only  the  heinousness  of  sin  that 
deserves  all  this,  but  the  fulness  of  Christ’s  satisfaction, 
whereby  he  restores  the  breach.  Oh,  it  was  deep  humili¬ 
ation  indeed  !  How  unlike  himself  is  he  now  become  ! 
Doth  he  look  like  the  Son  of  God  1  What  !  the  Son  of 
God,  whom  all  the  angels  adore,  to  be  hurried  by  three 
or  four  persons  into  his  grave  in  an  evening  !  to  be  car¬ 
ried  from  Golgotha  to  the  grave  in  this  manner,  and 
there  lie  as  a  captive  to  death  for  a  time!  Never  was 
such  change  of  conditions ;  never  such  abasement. 

4.  From  this  funeral  of  Christ  results  the  purest  and 
strongest  consolation  and  encouragement  to  believers 
against  the  fear  of  death  and  the  grave.  If  Jesus  hath 
lain  in  the  grave  before  you,  let  me  say  then  to  you  as 
the  Lord  spake  to  Jacob,  "  Fear  not  to  go  down  into 
Egypt,  for  I  will  go  down  with  thee,  and  I  will  also 


Ch.  37. 


burial  of  Christ’s  body. 


459 


surely  bring  thee  up  again.”  Gen.  46  :  3,  4.  Fear  not, 
believer,  to  go  down  to  the  grave,  for  God  will  be  with 
thee  there,  and  will  surely  bring  thee  up  thence.  This 
consideration,  that  Jesus  Christ  hath  lain  in  the  grave 
himself,  gives  manifold  encouragements  to  the  people 
of  God  against  the  terrors  of  the  grave. 

The  grave  received,  but  could  not  destroy  Jesus 
Christ :  and  as  it  was  with  Christ’s  personal  body,  so 
shall  it  be  with  Christ’s  mystical  body  :  it  could  not  re¬ 
tain  him  ;  it  shall  not  for  ever  retain  them.  This  resur¬ 
rection  of  Christ  out  of  his  grave,  is  the  very  ground 
of  our  hope  for  a  resurrection  out  of  our  graves.  "  Christ 
is  risen  from  the  dead,  and  become  the  first-fruits  of 
them  that  slept.”  1  Cor.  15  :  20. 

As  the  union  between  the  body  of  Christ  and  the  Di¬ 
vine  nature  was  not  dissolved  when  that  body  was  laid 
in  the  grave,  so  the  union  between  Christ  and  believers 
is  not,  cannot  be  dissolved,  when  their  bodies  are  laid 
in  their  graves.  It  is  true,  the  natural  union  between 
his  soul  and  body  was  dissolved  for  a  time  ;  but  the 
essential  union  was  not  dissolved,  no,  not  for  a  moment: 
that  body  was  the  body  of  the  Son  of  God,  when  it 
was  in  the  sepulchre.  In  like  manner  the  natural  union 
between  our  souls  and  bodies  is  dissolved  by  death; 
but  the  mystical  union  between  us  and  Christ  can  never 
be  dissolved. 

As  Christ’s  body,  when  it  was  in  the  grave,  did  there 
rest  in  hope  ;  so  shall  the  bodies  of  the  saints  when  they 
lay  them  down  in  the  dust:  "My  flesh  also  shall  rest 
in  hope,”  saith  Christ.  Ps.  16  :  9.  In  like  manner  the 
saints  commit  their  bodies  to  the  dust  in  hope  :  "  The 
righteous  hath  hope  in  his  death.”  Prov.  14  :  32.  And 
as  Christ’s  hope  was  not  a  vain  hope,  so  neither  shall 
their  hope  be  vain. 

Christ’s  lying  in  the  grave  before  us,  hath  quite  chang¬ 
ed  the  nature  of  the  grave  ;  so  that  it  is  not  what  it  once 


460 


THE  FOUNTAIN  OF  LIFE. 


Ch.  37. 


was.  "Dust  thou  art,  and  unto  dust  shalt  thou  return,1’ 
was  a  part  of  the  threatening  and  curse  for  sin.  The 
grave  was  as  a  prison,  to  keep  the  bodies  of  sinners 
against  the  great  assizes,  and  then  deliver  them  up  into 
the  hands  of  a  great  and  terrible  God ;  but  now  it  is  no 
prison,  but  a  bed  of  rest,  where  Christ  lay  before  us; 
which  is  a  sweet  consideration  of  the  grave  indeed. 
"  They  shall  enter  into  peace,  they  shall  rest  in  their 
beds.”  Isa.  57  :  2.  Oh  then  let  not  believers  stand  in 
fear  of  the  grave.  He  that  hath  one  foot  in  heaven  need 
not  fear  to  put  the  other  into  the  grave.  "  Though  I 
walk  through  the  valley  of  the  shadow  of  death,  I  will 
fear  no  evil,  for  thou  art  with  me.”  Ps.  23  :  4. 

Indeed,  the  grave  is  a  terrible  place  to  them  that  are 
out  of  Christ :  death  is  the  Lord’s  officer  to  arrest  them  ; 
the  grave  is  the  Lord’s  prison  to  secure  them.  When 
death  draws  them  into  the  grave,  it  draws  them  thither 
as  a  lion  doth  his  prey  into  the  den  to  devour  it.  "  Death 
shall  feed”  or  prey  "  upon  them.”  Ps.  49  :  14.  Death 
there  reigns  over  them  in  its  full  power.  Rom.  5  :  14. 
And  though  at  last  it  shall  render  them  back  again  to 
God,  yet  it  were  better  for  them  to  lie  everlastingly  where 
they  were,  than  to  rise  to  such  an  end ;  for  they  are 
brought  out  of  their  graves  as  a  condemned  prisoner 
out  of  the  prison,  to  go  to  execution.  But  with  the 
saints  it  is  not  so ;  the  grave  (thanks  be  to  our  Lord  Je» 
sus  Christ !)  is  a  privileged  place  to  them,  whilst  they 
sleep  there  ;  and  when  they  awake,  it  will  be  with  sing¬ 
ing.  When  they  awake,  they  shall  be  satisfied  with  his 
likeness. 

5.  Since  Christ  was  laid  in  the  grave,  and  his  people 
reap  such  privileges  by  it ;  as  ever  you  expect  rest  or 
comfort  in  your  grave,  see  that  you  now  become  united 
with  Christ.  It  was  an  ancient  custom  of  the  Jews,  to 
put  rich  treasures  into  the  grave  with  their  friends,  as 
well  as  to  bestow  much  upon  their  sepulchres.  It  is 


Ch.  37. 


burial  of  Christ’s  body. 


46 1 

possible  that  you  have  no  great  sum  to  bestow  upon 
your  funerals,  nor  are  they  likely  to  be  splendid ;  no 
stately  monuments  ;  no  hidden  treasure  ;  but  if  Christ 
be  yours,  you  carry  with  you  to  your  grave  what  is 
better  than  all  the  gold  and  silver  in  the  world.  What 
would  you  be  the  better  if  your  coffin  were  made  of 
beaten  gold,  or  your  grave-stone  set  thick  with  glitter 
ing  diamonds  1  But  if  you  die  in  the  Lord,  that  is,  in¬ 
terested  in  and  united  to  him,  you  shall  carry  six  grounds 
of  comfort  with  you  to  your  grave,  the  least  of  which 
is  not  to  be  purchased  with  the  wealth  of  both  the 
Indies. 

The  first  is,  that  the  covenant  of  God  holds  firmly  with 
the  very  dust  of  the  believer  all  the  days  of  its  appoint¬ 
ed  time  in  the  grave.  So  much  Christ  tells  us.  Matt. 
22  :  31,  32  j  "  I  am  the  God  of  Abraham,  and  the  God 
of  Isaac,  and  the  God  of  Jacob :  God  is  not  the  God  of 
the  dead,  but  of  the  living Abraham,  Isaac,  and  Ja¬ 
cob  are  naturally  dead ;  but  inasmuch  as  God,  long  af¬ 
ter  their  deaths,  proclaimed  himself  their  God,  they  live, 
that  is,  their  covenant  relation  lives  still.  "  Whether  we 
live,  or  whether  we  die,  (saith  the  apostle,)  we  are 
the  Lord’s.”  Rom.  14  :  7-9.  Now,  what  an  encourage¬ 
ment  is  here !  I  am  as  much  the  Lord’s  in  the  state  of 
the,  dead,  as  I  was  in  the  state  of  the  living :  death 
puts  an  end  to  all  other  relations  and  bonds,  but  the  bond 
of  the  covenant  decays  not  in  the  grave :  our  dust  is 
still  the  Lord’s. 

As  God’s  covenant,  so  his  love  to  our  very  dust  abides. 
The  apostle  is  express,  Rom.  8  :  38,  39,  that  death  sepa¬ 
rates  not  the  believer  from  the  love  of  God.  As  at  first 
it  was  not  our  natural  comeliness  or  beauty  that  en¬ 
gaged  his  love  to  us  ;  so  neither  will  he  cease  to  love 
us  when  that  beauty  is  gone,  and  we  become  objects  of 
loathing  to  all  flesh.  When  a  husband  cannot  endure  to 
see  his  wife,  or  a  wife  her  husband ;  but  saith  of  them 


462 


THE  FOUNTAIN  OF  LIFE. 


Ch.  37 


that  were  once  dear  and  pleasant,  as  Abraham  of  his  be¬ 
loved  Sarah,  "Bury  my  dead  out  of  my  sight;”  yet 
then  the  Lord  delights  in  it  as  much  as  ever. 

As  God’s  love  will  be  with  you  in  the  grave,  so  God’s 
providence  shall  take  order  when  you  shall  be  laid  in  it. 
He  will  bring  you  thither  in  the  best  time  ;  "  Thou  shalt 
come  to  thy  grave  as  a  shock  of  corn  in  its  season.” 
Job,  5  :  26  ;  you  shall  be  ripe  and  ready  before  God 
house  you  there.  It  is  said  of  David,  that  "  after  he  had 
served  his  generation  by  the  will  of  God,  he  fell  asleep.” 
Acts,  13  :  36.  Oh  what  a  holy  and  wise  will  is  that  will 
of  God  that  so  orders  our  death  !  And  how  proper  is 
it  that  our  will  should  be  lost  in  his  ! 

If  you  be  in  Christ,  God’s  pardons  have  loosed  all  the 
bonds  of  guilt  from  you,  before  you  lie  down  in  the 
grave ;  so  that  you  shall  not  die  in  your  sins.  It  is  a 
grievous  threatening,  "  Ye  shall  die  in  your  sins.”  John, 
8  :  24.  Better  be  cast  alive  into  a  pit  among  dragons 
and  serpents,  than  into  your  grave  dead  in  sin.  Oh 
what  a  terrible  word  is  that,  "His  bones  are  full  of  the 
sins  of  his  youth,  which  shall  lie  down  with  him  in  the 
dust!”  Job,  20:  11.  But  from  the  company  of  sin,  m 
the  grave,  all  the  saints  are  delivered.  God’s  full,  free, 
and  final  pardon  has  shut  guilt  out  of  your  grave. 

Whenever  you  come  to  your  grave,  you  shall  find  the 
enmity  of  the  grave  slain  by  Christ:  it  is  no  enemy; 
nay,  you  will  find  it  a  privileged  place  to  you  :  it  will  be 
as  sweet  to  you  that  are  in  Christ,  as  a  soft  bed  in  a  still, 
quiet  chamber  to  one  that  is  weary.  Therefore  it  is  said, 
"Death  is  yours,”  1  Cor.  3:22;  yours  as  a  privilege; 
your  friend:  there  you  shall  find  sweet  rest  in  Jesus; 
be  hurried,  pained,  troubled  no  more. 

If  in  Christ,  know  this  for  your  comfort,  that  your 
own  Lord  Jesus  keeps  the  keys  of  all  the  chambers  of 
aeath  ;  and  as  he  unlocks  the  door  of  death  when  you 
enter  it,  so  he  will  open  it  again  for  you  when  you 


Ch.  38. 


ends  of  Christ’s  death. 


463 


awake ;  and  from  the  time  he  opens  to  let  you  in,  till 
the  time  he  opens  to  receive  you,  he  himself  watches 
over  you  while  you  sleep  there.  "  I  have  the  keys  of 
death.”  Rev.  1 :  18.  Oh  then,  as  you  expect  peace  or 
rest  in  the  chamber  of  death,  get  union  with  Christ. 
A  grave  with  Christ  is  a  comfortable  place. 


CHAPTER  XXXVIII. 

FOUR  WEIGHTY  ENDS  OF  CHRIST’S  HUMILIATION. 

w  He  shall  see  of  the  travail  of  his  sold,  and  shall  be  satisfied.”- 

Isaiah ,  53  : 2. 

We  come  now  to  speak  of  the  blessed  ends  for  which 
Christ  was  so  deeply  abased.  It  is  inconsistent  with  com¬ 
mon  prudence  for  a  man  to  be  at  a  vast  expense  of  time, 
pains,  and  cost,  without  a  worthy  design.  And  it  is  much 
less  imaginable  that  Christ  should  abase  himself,  by 
stooping  from  the  bosom  of  his  Father  to  the  state  of 
the  dead,  if  he  had  not  had  some  excellent  and  glorious 
design,  the  attainment  of  which  might  be  equivalent  to 
the  sorrows  and  abasements  he  endured.  That  he  had 
such  a  design  is  plainly  implied  in  the  words  before  us  : 
”  He  shall  see  of  the  travail  of  his  soul,  and  shall  be 
satisfied.”  In  which  we  have, 

1.  The  travailing  pangs  of  Christ.  So  the  agonies  of 
his  soul  and  torments  of  his  body  are  fitly  called,  not 
only  because  of  their  sharpness  and  acuteness,  but  be¬ 
cause  they  forerun  and  make  way  for  the  birth,  which 
abundantly  recompenses  all  those  labors. 

2  The  assured  fruits  and  effects  of  this  travail ;  ”  He 
shall  see  of  the  travail  of  his  soul.”  By  seeing,  under¬ 
stand  the  fruition,  obtaining,  or  enjoyment  of  the  end 


464 


THE  FOUNTAIN  OF  LIFE. 


Ch.  38 


of  his  sufferings.  He  shall  not  shed  his  blood  at  hazard  $ 
his  design  shall  not  fail  j  but  he  shall  certainly  see  the 
ends  at  which  he  aimed. 

3.  This  shall  yield  him  great  satisfaction  ;  as  a  "  wo¬ 
man  forgets  her  sorrow,  for  joy  that  a  man  is  born  into 
the  world,”  John,  16  : 21  j  he  shall  see  it  and  be  satis¬ 
fied.  As  God,  when  he  had  finished  the  work  of  crea¬ 
tion,  viewed  his  work  with  pleasure  and  satisfaction  ;  so 
doth  our  exalted  Redeemer  behold  the  happy  issue  of 
his  sufferings.  It  affords  pleasure  to  a  man  to  see  great 
enterprises  brought  to  a  happy  issue.  Much  more  doth 
it  yield  delight  to  Jesus  Christ  to  see  the  results  of  the 
most  profound  wisdom  and  love  shown  in  the  work  of 
redemption.  Hence, 

All  the  blessed,  designs  and  ends  for  ivhich  the  Lord  Jesus 

Christ  humbled  himself  to  the  death  of  the  cross ,  shall 

certainly  be  attained. 

My  present  design  is  not  to  prove  this  proposition, 
nor  to  show  the  joy  Christ  will  derive  from  the  results 
of  his  death  \  but  to  inquire  into  some  of  the  main  and 
principal  designs  and  ends  of  his  humiliation.  And  we 
shall  fiijd,  that  as  the  sprinkling  of  the  typical  blood  in 
the  old  testament  was  for  four  weighty  ends  or  uses, 
so  also  the  precious  and  invaluable  blood  of  the  testa¬ 
tor  and  surety  of  the  new  testament  is  shed  for  four 
weighty  ends. 

I.  That  typical  blood  was  shed  and  applied  to  deliver 
from  danger :  "  And  the  blood  shall  be  to  you  for  a 
token  upon  the  houses  where  you  are  ;  and  when  I  see 
the  blood,  I  will  pass  over  you,  and  the  plague  shall  not 
be  upon  you,  to  destroy  you  when  I  smite  the  land  of 
Egypt.”  Exod.  12:  13. 

II.  That  blood  was  shed  to  make  an  atonement  be¬ 
twixt  God  and  the  people  :  ”  And  he  shall  do  with  the 
bullock  as  he  did  with  the  bullock  for  a  sin-offerino*,  so 
shall  he  do  with  this  j  and  the  priest  shall  make  an 


Ch.  38. 


ends  of  cueist’s  death. 


465 


atonement  for  them,  and  it  shall  be  forgiven  them.” 
Lev.  4  :  20. 

III.  That  blood  was  shed  to  purify  persons  from  their 
ceremonial  pollutions  :  "  He  shall  dip  the  cedar-wood, 
and  the  scarlet,  and  the  hyssop,  with  the  living  bird,  in 
the  blood  of  the  bird  that  was  killed  over  the  running 
water :  and  he  shall  sprinkle  upon  him  that  is  to  be 
cleansed  from  the  leprosy  seven  times,  and  shall  pro¬ 
nounce  him  clean,  and  shall  let  the  living  bird  loose  in 
the  open  field.”  Lev.  14  :  6,  7. 

IV.  That  blood  was  shed  to  ratify  and  confirm  the 
testament  or  covenant  of  God  with  the  people :  "And 
Moses  took  the  blood,  and  sprinkled  it  on  the  people, 
and  said,  Behold  the  blood  of  the  covenant  which  the 
Lord  hath  made  with  you  concerning  all  these  words.” 
Exod.  24  :  8. 

These  were  the  four  main  ends  for  shedding  and 
sprinkling  that  typical  blood ;  and  in  like  manner  there 
are  four  principal  ends  for  shedding  and  applying  Christ’s 
blood.  As  that  typical  blood  was  shed  to  deliver  from 
danger,  so  this  was  shed  to  deliver  from  wrath,  even  the 
wrath  to  come.  That  was  shed  to  make  an  atonement, 
so  was  this.  That  was  shed  to  purify  persons  from  un¬ 
cleanness,  so  was  this.  That  was  shed  to  confirm  the 
testament,  so  was  this.  As  will  appear  more  fully  in 
the  following  particulars  : 

I.  One  principal  design  and  end  of  shedding  the  blood 
of  Christ  was  to  deliver  his  people  from  danger,  the 
danger  of  that  wrath  which  burns  to  the  lowest  hell .  So 
you  find,  1  Thess.  1 :  10,  "  Even  Jesus,  who  delivered 
us  from  the  wrath  to  come.”  Here  our  misery  is  speci¬ 
fied  by  the  term  wrath,  a  word  of  deep  and  dreadful  sig¬ 
nification.  The  damned  best  understand  the  import  of 
that  word.  But  more,  it  is  called  wrath  to  come ,  imply¬ 
ing  both  its  futurity  and  perpetuity.  It  is  wrath  that 
shall  certainly  and  inevitably  come  upon  sinners.  As 

20* 


166 


THE  FOUNTAIN  OF  LIFE. 


Ch.  38. 


surely  as  the  night  follows  day,  as  surely  as  the  winter 
follows  summer,  so  shall  wrath  follow  sin  and  its  plea¬ 
sures.  Yea,  it  is  not  only  to  come,  but  when  it  comes 
it  will  be  abiding  wrath,  or  wrath  still  coming.  When 
millions  of  years  and  ages  are  gone,  this  will  still  be 
wrath  to  come  ;  ever  coming,  as  a  river  ever  flowing. 

From  this  wrath  to  come  Jesus  hath  delivered  his 
people  by  his  death,  which  was  the  price  of  their  re¬ 
demption  from  the  wrath  of  the  great  and  terrible  God: 
"  Much  more  then,  being  justified  by  his  blood,  we  shall 
be  saved  from  wrath  through  him.”  Rom.  5  :  9.  The 
blood  of  Jesus  was  the  price  that  ransomed  man  from 
this  wrath.  And, 

1.  He  delivered  his  people  freely ,  by  his  own  volun¬ 
tary  interposition  and  undertaking  of  the  mediatorial 
office,  moved  thereunto  by  his  own  pity  and  compassion, 
which  yearned  over  them  in  their  misery.  The  saints 
were  once  a  lost  generation,  that  had  sold  themselves, 
and  their  inheritance  also  ;  and  had  not  wherewithal  to 
redeem  either :  but  there  was  One  who  became  their 
near  kinsman,  to  whom  the  right  of  redemption  belong¬ 
ed  ;  who  being  the  Heir  of  all  things,  undertook  to  be 
their  God  ;  and  out  of  his  own  proper  substance  to  re¬ 
deem  both  them  and  their  inheritance :  them,  to  be  his 
own  inheritance,  Eph.  1:11;  and  heaven,  to  be  theirs. 
1  Pet.  1  :  4.  All  this  he  did  most  freely,  when  none 
made  supplication  to  him.  No  sighing  of  the  prisoners 
came  before  him.  He  designed  it  for  us  before  we  had 
a  being.  And  in  the  fulness  of  time  freely  expended 
the  infinite  treasures  of  his  blood  to  purchase  our  de¬ 
liverance  from  wrath. 

2.  Christ  by  death  hath  also  delivered  his  people  fully. 
A  full  deliverance  it  is,  both  in  respect  to  time  and  de¬ 
gree.  It  was  not  a  reprieve,  but  a  deliverance.  There¬ 
fore  is  he  become  "the  Author  of  eternal  salvation  to 
them  that  obey  him.”  Heb.  5  :  9.  And  he  died,  not  to 


Ch.  38.  ends  of  Christ’s  death.  467 

procure  a  mitigation  or  abatement  of  the  rigor  or  seve¬ 
rity  of  the  sentence,  but  to  rescue  his  people  fully  from 
all  degrees  of  wrath.  So  that  there  is  no  condemnation 
to  them  that  are  in  Christ.  Rom.  8  :  1. 

3.  This  deliverance  obtained  for  us  by  the  death  of 
Christ,  is  a  special  and  distinguishing  deliverance.  Not 
common  to  all,  but  peculiar  to  some  ;  and  they  by  na¬ 
ture  no  better  than  those  that  are  left  under  wrath.  Yea, 
as  to  natural  disposition,  moral  qualifications,  and  ex¬ 
ternal  endowments,  oftentimes  far  inferior  to  them  that 
perish.  "  You  see  your  calling,  brethren.”  1  Cor.  1  :  26. 

4.  It  is  a  wonderful  salvation.  It  would  weary  the 
arm  of  an  angel  to  write  all  the  wonders  of  this  salva¬ 
tion.  That  ever  such  a  design  should  be  laid,  such  a 
project  of  grace  contrived  in  the  heart  of  God,  who 
might  have  suffered  the  whole  race  to  perish — that  it 
should  be  for  man,  and  not  the  angels,  by  nature  more 
excellent  than  we — that  Christ  himself  should  go  forth 
upon  this  glorious  design — that  he  should  effect  it  in 
such  a  way,  by  taking  our  nature  and  suffering  the  pe¬ 
nalty  of  the  law  therein — that  our  deliverance  should 
be  wrought  out  and  finished  when  both  the  Redeemer 
and  his  design  seemed  to  be  lost  and  to  have  perished — 
these,  with  many  more,  are  such  wonders  that  it  will 
employ  eternity  itself  to  search,  admire,  and  render 
praise  for  them. 

Before  I  part  from  this  first  end  of  the  death  of 
Christ,  give  me  leave  to  deduce  two  useful  inferences 
from  it,  and  then  proceed  to  a  second. 

Inference  1.  Hath  Christ  by  his  death  delivered  his 
people  from  the  wrath  to  come  1  How  ungrateful  and 
disingenuous  must  it  be  for  those  that  have  obtained 

CD 

such  a  deliverance  to  repine  at  the  light  afflictions  they 
suffer  for  Christ  in  this  world.  Alas  !  what  are  these  suf¬ 
ferings,  that  we  should  complain  of  them  I  Are  they 
like  those  which  the  Redeemer  suffered  for  our  deli- 


468 


THE  FOUNTAIN  OF  LIFE. 


Ch.  38. 


verance  1  Did  ever  any  of  us  endure  for  him  what  he 
endured  for  us  %  Or  is  there  any  thing  you  can  suffer 
for  Christ  in  this  world,  comparable  to  the  wrath  to 
come,  which  you  must  have  endured,  had  he  not,  by  the 
price  of  his  own  blood,  rescued  you  from  it  I 

Reader,  wilt  thou  but  make  the  comparison  in  thine 
own  thoughts,  and  then  pronounce  when  thou  hast  duly 
compared.  What  is  the  wrath  of  man  to  the  wrath  of 
Godl  What  is  the  arm  of  a  creature  to  the  anger  of 
Deity  I  Can  man  thunder  with  an  arm  like  God  1  What 
are  the  sufferings  of  the  vile  body  here  to  the  tortures 
of  a  soul  and  body  in  hell  1  What  are  the  troubles  of  a 
moment  to  that  wrath  which,  after  millions  of  years  are 
gone,  will  still  be  called  "  wrath  to  come  1”  Oh,  what 
comparison  between  a  point  of  time  and  the  intermina¬ 
ble  duration  of  vast  eternity  \  What  comparison  between 
the  transient  sorrows  and  sufferings  of  this  life,  and 
.  the  continued,  uninterrupted  wrath  to  corne  l  Our  trou¬ 
bles  here  are  not  constant ;  there  are  gracious  relaxa¬ 
tions,  lucid  intervals;  but  the  wrath  to  come  allows  not 
a  moment’s  mitigation.  What  light  troubles  are  those 
which  work,  under  the  blessing  of  God,  to  the  everlast* 
ing  good  of  them  that  love  him,  compared  with  that 
wrath  to  come,  out  of  which  no  good  is  possible  to  the 
souls  on  which  it  lies  !  And  how  much  more  comfort¬ 
able  is  it  to  suffer  in  fellowship  with  Christ  and  his 
saints  for  righteousness’  sake,  than  with  devils  and  re¬ 
probates  as  the  penalty  of  sin  !  Complain  not  then,  O  ye 
that  are  delivered  by  Jesus  from  wrath  to  come,  of  any¬ 
thing  ye  suffer,  or  shall  suffer  from  Christ,  or  for  Christ, 
in  this  world. 

2.  If  Jesus  Christ  have  thus  delivered  his  people,  how 
little  comfort  can  any  man  take  in  his  present  enjoy¬ 
ments  whilst  it  remains  a  question  whether  he  be  deli¬ 
vered  from  the  wrath  to  come  ?  It  is  well  for  the  present, 
but  will  it  be  so  always !  Man  regards  the  future,  and 


Ch.  38. 


ends  of  Christ’s  death. 


469 


it  will  not  satisfy  him  that  his  present  condition  is  com¬ 
fortable,  except  he  have  some  hopes  it  shall  be  so  here¬ 
after.  It  can  afford  him  little  content  that  all  is  easy  and 
pleasant  about  him  now,  whilst  thus  terrible  hints  of 
wrath  to  come  are  given  him  by  his  own  conscience 
daily.  Oh,  methinks  such  a  thought  as  this,  What  if  I 
am  reserved  for  the  wrath  to  come  1  should  be  to  him 
as  the  fingers  appearing  upon  the  plaster  of  the  wall 
were  to  Belshazzar  in  the  height  of  his  festivity.  Give 
not  sleep  to  thine  eyes,  reader,  till  thou  hast  good  evi¬ 
dence  that  thou  art  of  that  number  whom  Jesus  hath 
delivered  from  the  wrath  to  come,  till  thou  canst  say 
Christ  is  mine.  Three  things  may  give  thee  evidence 
that  this  is  thy  happy  portion  : 

If  Jesus  have  delivered  thee  from  sin ,  the  cause  of 
wrath,  thou  mayest  conclude  he  hath  delivered  thee 
from  wrath,  the  effect  and  fruit  of  sin.  Upon  this  ac¬ 
count  the  name  Jesus  was  given  to  him,  "  Thou  shalt 
call  his  name  Jesus,  for  he  shall  save  his  people  from 
their  sins.”  Matt.  1  :  21.  Whilst  a  man  lies  under  the 
dominion  and  guilt  of  sin,  he  lies  exposed  to  wrath  to 
come ;  and  when  he  is  delivered  from  the  guilt  and  power 
of  sin,  he  is  certainly  delivered  from  the  danger  of  this 
coming  wrath.  Where  sin  is  not  imputed,  wrath  is  not 
threatened. 

If  thy  soul  do  set  an  inestimable  value  on  Jesus  Christ , 
and  be  endeared  to  him  on  account  of  that  inexpressible 
grace  manifested  in  this  deliverance,  it  is  a  good  sign 
thy  soul  hath  a  share  in  it.  Mark  what  an  epithet  the 
saints  give  Christ  upon  this  account ;  "  Giving  thanks 
unto  the  Father,  who  hath  delivered  us  from  the  power 
of  darkness,  and  translated  us  into  the  kingdom  of  his 
dear  Son.”  Col.  1  :  12,  13.  Christ  is  therefore  dear, 
and  dear  beyond  all  expression  to  his  people. 

A  disposition  and  readiness  of  mind  to  do  or  endure 
any  thing  for  Christ ,  is  a  good  evidence  that  you  are 


£70 


THE  FOUNTAIN  OF  LIFE. 


Ch.  38. 


delivered  from  the  wrath  to  come.  "That  we  may  walk 
worthy  of  the  Lord  unto  all  pleasing,  being  fruitful  in 
every  good  work.”  Col.  1  :  10.  There  is  a  readiness  to 
do  for  Christ.  "  Strengthened  with  all  might,  according 
to  his  glorious  power,  unto  all  patience  and  long-suffer¬ 
ing  with  joyfulness,”  ver.  11.  There  is  a  cheerful  readi 
ness  to  endure  any  thing  for  Christ.  And  how  both 
these  flow  from  the  sense  of  this  great  deliverance  from 
wrath,  the  verses  following,  just  cited,  will  show.  Oh 
then,  be  serious  and  assiduous  in  gaining  this  evidence. 
Till  this  be,  nothing  can  be  pleasant  to  thy  soul. 

II.  As  the  typical  blood  was  shed  and  sprinkled  to 
deliver  from  danger,  so  it  was  shed  to  make  atonement : 
"  He  shall  make  an  atonement  for  them,  and  it  shall  be 
forgiven  them.”  Lev.  4  :  20.  The  meaning  is,  that  by 
the  blood  of  the  bullock,  all  whose  efficacy  consisted  in 
its  relation  to  the  blood  of  Christ  signified  and  shadowed 
by  it,  the  people,  for  whom  it  was  shed,  should  be  recon¬ 
ciled  to  God  by  the  expiation  and  remission  of  their 
sins.  And  what  was  shadowed  in  this  typical  blood, 
was  really  accomplished  by  Jesus  Christ,  in  the  shed¬ 
ding  of  his  blood. 

Our  reconciliation  to  God  is  therefore  another  of  the 
glorious  results  for  which  Christ  travailed.  So  you  find 
it  expressly,  Rom.  5  :  10 ;  "If  when  we  were  enemies, 
we  were  reconciled  to  God  by  the  death  of  his  Son.” 
This  if  is  not  a  word  of  doubting,  but  argumentation. 
The  apostle  supposes  it  a  known  truth,  or  principle 
yielded  by  all  Christians,  that  the  death  of  Christ  was 
to  reconcile  the  redeemed  to  God.  And  again  he  affirms 
it  with  like  clearness:  "Having  made  peace  through 
the  blood  of  his  cross,  by  him  to  reconcile  all  things.” 
Col.  1  :  20.  And  that  this  was  a  main  and  principal  end 
designed  both  by  the  Father  and  Son  in  the  humiliation 
of  Christ,  is  plain  from  2  Cor.  5  :  19 ;  "  God  was  in 


Ch.  38.  ends  of  Christ’s  death.  471 

Christ  reconciling  the  world  unto  himself.”  God  filled 
the  humanity  with  grace  and  authority.  The  Spirit  of 
God  was  in  him  to  qualify  him.  The  authority  was  in 
him  by  commission,  to  make  all  he  did  valid.  The  grace 
and  love  of  God  to  mankind  was  in  him,  and  one  of  the 
principal  effects  in  which  it  was  manifested  was  this 
design  upon  which  he  came,  namely,  to  reconcile  the 
world  to  God.  Upon  which  ground  Christ  is  called  the 
"  propitiation  for  our  sins.”  1  John,  2:2.  "  Reconcilia 
tion  or  atonement  is  the  making  up  of  the  ancient  friend 
ship  between  God  and  men  which  sin  had  dissolved,  thus 
reducing  these  enemies  into  a  state  of  concord  and  sweet 
agreement.”  And  the  means  by  which  this  blessed  de¬ 
sign  was  effectually  compassed,  was  the  death  of  Christ, 
which  made  complete  satisfaction  to  God  for  our  sin. 
There  was  a  breach  made  by  sin  between  God  and  the 
fallen  angels,  but  that  breach  is  never  to  be  repaired ; 
since,  as  Christ  took  not  on  him  their  nature,  he  never 
intended  to  be  a  Mediator  of  reconciliation  between 
God  and  them.  But  that  which  Christ  designed,  as  the 
end  of  his  death,  was  to  reconcile  God  and  man.  Not 
the  whole  species,  but  those  who  were  given  to  Christ 
and  should  believe  in  him. 

Inference  1.  If  Christ  died  to  reconcile  God  and  man, 
how  horrid  an  evil  is  sin !  And  how  terrible  was  that 
breach  between  God  and  the  creature,  which  could  be 
closed  no  other  way  but  by  the  death  of  the  Son  of  God  ! 

2.  How  sad  is  the  state  of  all  who  are  not  at  peace  with 
God ,  through  the  blood  of  his  Son.  To  the  impenitent 
unbeliever  God  is  not  reconciled  ;  and  if  God  be  his  ene¬ 
my,  how  little  avails  it  who  is  his  friend !  He  has  an 
Almighty  Enemy,  whose  very  frown  is  destruction:  "I 
lift  up  my  hand  to  heaven  and  say,  I  live  for  ever.  If  I 
whet  my  glittering  sword,  and  my  hand  take  hold  on 
judgment,  I  will  render  vengeance  to  my  enemies,  and 
will  reward  them  that  hate  me.  I  will  make  mine  arrows 


472 


THE  FOUNTAIN  OF  LIFE. 


Ch.  38. 


drunk  with  blood,  and  my  sword  shall  devour  flesh  ;  and 
that  with  the  blood  of  the  slain  and  of  the  captives, 
from  the  beginning  of  revenges  upon  the  enemy.” 
Deut.  32  :  40-42. 

Yea,  God  is  an  unavoidable  Enemy.  Fly  to  the  utter¬ 
most  parts  of  the  earth,  there  shall  his  hand  hold  thee, 
Psa.  139  :  10.  The  wings  of  the  morning  cannot  carry 
thee  out  of  his  reach.  If  God  be  your  enemy,  you  have 
an  immortal  Enemy,  who  lives  for  ever  to  avenge  him¬ 
self  upon  his  adversaries.  What  wilt  thou  do  when  he 
departs  from  thee,  even  in  this  world,  as  from  Saul  1  1 
Sam.  28  :  15,  16.  Alas,  whither  wilt  thou  turn  1  To 
whom  wilt  thou  complain  1  And  what  wilt  thou  do  when 
thou  shalt  stand  at  his  bar  and  see  that  God,  who  is  thine 
Enemy,  upon  the  throne  1  Sad  is  their  case  indeed,  who 
are  not  comprehended  in  the  articles  of  peace  with  God. 

3.  If  Christ  died  to  reconcile  us  to  God,  give  diligence 
to  be  assured  of  your  interest  in  this  reconciliation.  If 
Christ  thought  it  worth  his  blood  to  purchase  it,  it  is 
worth  your  care  and  pains  to  obtain  it.  And  what  bet¬ 
ter  evidence  can  you  have  than  a  conscientious  tender¬ 
ness  lest  you  sin  against  him  1  Ah  if  reconciled,  you 
will  say,  as  Ezra,  9  :  13,  14,  "  And  now  our  God,  seeing 
thou  hast  given  us  such  a  deliverance  as  this,  should  we 
again  break  thy  commandments  1”  If  reconciled  to  God, 
his  friends  will  be  your  friends,  and  his  enemies  your 
enemies.  If  God  be  your  friend,  you  will  be  diligent  to 
please  him.  John,  15  :  10,  14.  He  that  makes  not  peace 
with  God  is  an  enemy  to  his  own  soul.  And  he  that  is 
at  peace,  but  takes  no  pains  to  be  assured  of  it,  is  an 
enemy  to  his  own  comfort. 

III.  But  I  must  pass  from  this  to  the  third  end  of 
Christ’s  death,  namely,  The  sanctification  of  his  people. 
Typical  blood  was  shed  to  purify  them  that  were  un¬ 
clean  ;  and  so  was  the  blood  of  Christ  to  purge  away  the 


Ch.  38. 


ends  of  Christ’s  death. 


473 


sins  of  his  people :  He  "  gave  himself  for  the  church 
that  he  might  sanctify  and  cleanse  it.”  Eph.  5  :  25,  26. 
"For  their  sakes  I  sanctify  myself,”  that  is,  consecrate 
or  devote  myself  to  death,  "that  they  also  might  be 
sanctified  through  the  truth.”  John,  17  :  19.  This  benefit 
received  by  the  blood  of  Christ,  is  the  theme  of  that 
doxology,  which,  in  a  lower  strain,  is  now  sounded  in 
the  churches,  but  will  form  the  song  of  the  Lamb  in 
heaven  j  "  To  Him  that  loved  us,  and  washed  us  from 
our  sins  in  his  own  blood, — be  glory  and  honor  for 
ever.”  Rev.  1:5,  6.  The  evil  of  sin  consists  not  onlv 
in  its  punishment,  but  in  its  pollution.  Justification  pro¬ 
perly  removes  the  former,  sanctification  the  latter  ;  but 
both  justification  and  sanctification  flow  unto  sinners 
from  the  death  of  Christ.  And  though  it  is  proper  to  say 
the  Spirit  sanctifies,  yet  it  is  certain  it  was  the  blood 
of  Christ  that  procured  for  us  the  Spirit  of  sanctifica¬ 
tion.  Had  not  Christ  died,  the  Spirit  had  never  come 
down  from  heaven  upon  any  such  design. 

The  pouring  forth  of  Christ’s  blood  for  us  obtained 
the  pouring  forth  of  the  Spirit  of  holiness  upon  us. 
Therefore  the  Spirit  is  said  to  come  in  his  name,  and  to 
"  take  of  his,  and  show  it  unto  us.”  Hence  it  is  said,  he 
came  both  by  blood  and  by  water,  1  John,  5  :  6  ;  by 
blood,  washing  away  the  guilt  ;  by  water,  purifying 
from  the  filth  of  sin.  Now  this  fruit  of  Christ’s  death, 
even  our  sanctification,  is  a  most  incomparable  mercy. 
Do  but  consider  a  few  particular  excellencies  of  ho¬ 
liness. 

1.  Holiness  is  the  image  and  glory  of  God  His 
image,  Col.  3:10,  and  his  glory,  Exod.  15:11.  "Who 
is  like  unto  thee,  O  Lord,  glorious  in  holiness  1”  Now, 
when  the  guilt  and  filth  of  sin  are  washed  away,  and  the 
soul  clothed  with  the  beauty  of  God  by  sanctification, 
Oh  what  a  beautiful  creature  is  the  soul  now  !  It  is  a 
beam  of  Divine  glory  upon  the  creature. 


474 


THE  FOUNTAIN  OF  LIFE. 


Ch.  38. 


2.  And  as  it  is  the  soul’s  highest  beauty,  so  it  is  the 
soul’s  best  evidence  for  heaven.  "  Blessed  are  the  pure 
in  heart ;  for  they  shall  see  God.”  Matt.  5  :  8.  "Without 
holiness,  no  man  shall  see  the  Lord.”  Heb.  12:  14.  No 
gifts,  no  duties,  no  natural  endowments  can  claim  hea¬ 
ven,  but  the  least  measure  of  true  holiness  will  secure  it 
to  the  soul. 

3.  Again,  as  holiness  is  the  soul’s  best  evidence  for 
heaven,  so  it  is  a  continual  spring  of  comfort  on  the  way 
thither.  The  purest  and  sweetest  pleasures  in  this  world 
are  the  results  of  holiness.  Till  we  live  holy  lives, 
we  never  live  comfortably.  Heaven  is  epitomized  in 
holiness. 

4.  And,  to  say  no  more,  it  is  the  peculiar  mark  by 
which  God  hath  visibly  distinguished  his  own  from  other 
men :  "  The  Lord  hath  set  apart  him  that  is  godly  for 
himself.”  Psalm  4  :  3.  Oh  holiness,  how  surpassingly 
glorious  art  thou! 

Inference  1.  Did  Christ  die  to  sanctify  his  people  I 
How  deep  is  the  pollution  of  sin,  that  nothing  but  the 
blood  of  Christ  can  cleanse  it !  All  the  tears  of  a  peni¬ 
tent  sinner,  should  he  shed  as  many  as  there  have  fallen 
drops  of  rain  since  the  creation,  cannot  wash  away  one 
sin.  The  everlasting  burnings  in  hell  cannot  purify  the 
flaming  conscience  from  the  least  sin. 

2.  Did  Christ  die  to  sanctify  his  people  1  Behold  the 
love  of  a  Saviour.  "  He  loved  us,  and  washed  us  from 
our  sins  in  his  own  blood.”  He  did  not  shed  the  blood 
of  beasts,  as  the  priests  of  old  did,  but  his  own  blood. 
Heb.  9  :  12.  And  that  not  common,  but  "  precious 
blood,”  1  Pet.  1 :  19,  the  blood  of  God,  one  drop  of 
which  outvalues  the  blood  that  runs  in  the  veins  of  all 
Adam’s  posterity.  And  not  some  of  that  blood,  but  all, 
all,  to  the  last  drop.  And  thus  liberal  was  he  of  his 
blood  to  us  when  we  were  enemies.  Oh  what  manner 
of  love  is  this  ! 


Ch.  38. 


ends  of  Christ’s  death. 


475 


IV.  As  Christ  died  to  sanctify  his  people  ;  so  he  died 
also  to  confirm  the  new  testament  to  all  sanctified  ones. 
So  it  was  in  the  type,  Exod.  24  :  S,  and  so  it  is  in  Christ, 
Matt.  26  : 28,  "  This  is  the  new  testament  in  my  blood,” 
that  is,  ratified  and  confirmed  by  my  blood.  For  "  where 
a  testament  is,  there  must  also  of  necessity  be  the  death 
of  the  testator.”  Heb.  9  :  16.  So  that  now  all  the  bless¬ 
ings  and  benefits  bequeathed  to  believers  in  the  last 
will  and  testament  of  Christ,  are  abundantly  confirmed 
and  secured  to  them  by  his  death.  Yea,  he  died  on  pur¬ 
pose  to  make  that  testament  of  force  to  them.  Men 
make  their  wills  and  testaments ;  and  Christ  makes  his. 
What  they  bequeath,  and  give  in  their  wills,  is  a  free 
and  voluntary  act,  they  cannot  be.  compelled  to  do  it. 
And  what  is  bequeathed  to  us  in  this  testament  of  Christ, 
is  altogether  a  free  and  voluntary  donation.  Other  tes¬ 
tators  usually  bequeath  their  estates  to  their  wive-s  and 
children,  and  near  relations  ;  so  doth  this  testator :  all 
is  settled  upon  his  spouse,  the  church ;  upon  believers, 
his  children.  A  stranger  intermeddles  not  with  these 
mercies.  Men  give  all  their  goods  and  estate  that  can 
be  conveyed,  to  their  friends  that  survive  them.  Christ 
giveth  to  his  church,  in  the  new  testament,  three  sorts 
of  goods : 

1.  All  temporal  good  things ;  1  Tim.  6:6;  Matt.  6  : 
33  ;  that  is,  the  comfort  and  blessing  of  all,  though  not 
the  possession  of  much  ;  "  As  having  nothing,  and  yet 
possessing  all  things.”  2  Cor.  6  :  10. 

2.  All  spiritual  good  things,  as  remission  of  sin,  and 
acceptance  with  God,  which  are  contained  in  their  jus¬ 
tification.  Rom.  3 :  24-26.  Sanctification  of  their  na¬ 
tures,  both  initial  and  progressive.  1  Cor.  1  :  30.  Adop¬ 
tion  into  the  family  of  God.  Gal.  3  : 26.  The  ministry 
of  angels.  Heb.  1  :  14.  Interest  in  all  the  promises. 
2  Pet.  1 :  4. 

3.  All  eternal  good  things.  Heaven,  glory,  and  eter- 


476 


THE  FOUNTAIN  OF  LIFE. 


Ch.  38 


nal  life.  Rom.  8  :  16,  17.  No  such  bequests  as  these 
were  ever  found  in  the  testaments  of  princes.  All  that 
kings  and  nobles  settle  by  will  upon  their  heirs,  are  but 
trifles  to  what  Christ  hath  conferred  in  the  new  testa¬ 
ment  upon  his  people. 

All  this  is  confirmed  and  ratified  by  the  death  of 
Christ.  He  died,  not  merely,  as  Socinians  say,  to  con¬ 
firm  the  new  testament  by  way  of  testimony,  or  wit¬ 
ness-bearing  in  his  death.  This  is  a  fearful  derogation 
from  the  efficacy  of  Christ’s  blood,  bringing  it  down  to 
equality  with  the  blood  of  martyrs  ;  as  if  there  were  no 
more  in  it  than  in  their  blood.  But  know,  reader,  Christ 
died  not  only,  or  principally,  to  confirm  the  testament 
by  his  blood,  as  witness  to  the  truth  of  those  things,  but 
his  death  ratified  it  as  the  death  of  a  testator,  which 
makes  the  new  testament  irrevocable  ;  just  as  when  a 
man  hath  made  his  will,  and  is  dead,  that  will  is  presently 
in  force,  and  can  never  be  recalled.  Besides,  the  will 
of  the  dead  is  sacred  with  men;  they  dare  not  cross  it 
It  is  certain  the  last  will  and  testament  of  Christ  is 
most  sacred,  and  God  will  never  annul  or  make  it  void. 
Moreover,  it  is  not  with  Christ  as  with  other  testators, 
who  die,  and  must  trust  the  performance  of  their  wills 
with  their  executors  ;  but  as  he  died  to  put  it  in  force, 
so  he  lives  again  to  be  the  executor  of  his  own  testa¬ 
ment.  And  all  power  to  fulfil  his  will  is  now  in  his 
hands.  Rev.  1  :  18. 

Inference  1,  Did  Christ  die  to  confirm  the  new  tes¬ 
tament,  in  which  such  legacies  are  bequeathed  to  be¬ 
lievers  1  How  are  all  believers  concerned  to  assvre  their 
title  to  the  mercies  contained  in  this  blessed  testament ! 

Examine  your  relations  to  Christ.  Are  you  his  spouse  1 
Have  you  forsaken  all  for  him  1  Psa.  45:  10,  11.  Are 
you  ready  to  take  your  lot  with  him,  in  prosperity  or  in 
adversity!  Jer.  2:2.  Are  you  loyal  to  Christ!  "  Thou 
shalt  be  for  me,  and  not  for  another.”  Hos.  3  :  3.  Do 


Ch.  38.  ends  of  Christ’s  death.  477 

you  yield  obedience  to  him  as  your  Head  and  Husband'? 
Eph.  5:23;  then  you  may  be  confident  you  are  inte¬ 
rested  in  the  blessings  of  Christ’s  last  will  and  testament ; 
for  can  you  imagine  Christ  will  make  a  testament  and 
forget  his  spouse  1  It  cannot  be.  If  he  so  loved  the 
church  as  to  give  himself  for  her,  much  more  what  he 
hath  purchased  is  settled  on  her.  Again,  are  you  his 
spiritual  seed,  his  children  by  regeneration!  Are  you 
born  of  the  Spirit  1  John,  3.  Do  you  resemble  Christ  in 
holiness  1  1  Pet.  1  :  15,  16.  Do  you  find  a  reverential 
fear  of  Christ  impelling  you  to  obey  him  in  all  things  1 
Mai.  1 :  6.  Are  you  led  by  the  Spirit  of  Christ  1  As 
many  as  are  so  led,  ”  they  are  the  sons  of  God.”  Rom. 
8  :  14.  To  conclude,  Have  you  the  spirit  of  adoption, 
enabling  you  to  cry,  Abba,  Father  1  Gal.  4:6;  that  is, 
helping  you  in  a  gracious  manner,  with  reverence  mix¬ 
ed  with  filial  confidence,  to  open  your  heart  spiritually 
to  your  Father  on  all  occasions  1  If  so,  you  are  children  ; 
and  if  children,  doubt  not  but  you  have  a  rich  legacy  in 
Christ’s  last  will  and  testament. 

You  may  also  discern  your  interest  in  the  New  Testa¬ 
ment  or  covenant  (for  they  are  substantially  the  same 
thing)  by  the  new  covenant  impressions  made  on  your 
hearts ,  which  are  so  many  clear  evidences  of  your  right 
to  the  benefits  it  contains.  Such  are  spiritual  illumina¬ 
tions,  Jer.  31  :  34;  gracious  softness  and  tenderness  of 
heart,  Ezek.  11  :  19;  the  awful  dread  and  fear  of  God, 
Jer.  32  :  43;  the  copy  or  transcript  of  his  laws  on  your 
hearts  in  gracious  correspondent  principles,  Jer.  31  :  33. 
These  things  speak  you  to  be  children  of  the  covenant, 
or  whom  all  these  great  things  are  settled. 

2.  To  conclude,  it  is  the  indispensable  duty  of  all  on 
whom  Christ  hath  settled  such  mercies,  to  admire  and 
walk  in  his  love.  Admire  the  love  of  Christ.  Oh  how 
intense  and  ardent  was  the  love  of  Jesus,  who  designed 
for  you  such  an  inheritance,  with  such  a  settlement  of 


478 


THE  FOUNTAIN  OF  LIFE. 


Ch.  38 


it  upon  you  l  Before  this  love  let  all  the  saints  fall  down 
astonished,  humbly  professing  that  they  owe  themselves, 
and  all  they  are,  or  shall  be  to  eternity,  to  this  love. 
And  be  sure  you  walk  becoming  persons  for  whom 
Christ  hath  done  such  great  things.  Comfort  yourselves 
under  present  trials  with  your  spiritual  privileges,  James, 
2 :  5,  and  let  all  your  rejoicing  be  in  Christ,  whilst  others 
are  blessing  themselves  in  vanity. 


Having  finished  what  I  designed  to  say  of  the  wonc 
of  redemption,  as  performed  by  Christ  in  his  humbled 
state,  we  shall  now  view  that  blessed  work  as  further 
advanced  and  perfected  in  his  state  of  exaltation. 

The  whole  of  that  work  was  not  to  be  finished  in  a 
state  of  suffering  and  abasement  on  earth  :  the  apostle 
makes  his  exaltation  so  necessary  a  part  of  his  priest¬ 
hood,  that  without  it  he  could  not  have  been  a  priest. 
"If  he  were  on  earth  he  should  not  be  a  priest,”  Heb. 
8:4;  that  is,  if  he  had  continued  here,  and  had  not  been 
raised  again  from  the  dead,  and  taken  up  into  glory,  he 
could  not  have  been  a  complete  and  perfect  priest.  For 
just  as  it  was  not  enough  for  the  sacrifice  to  be  slain 
without,  and  his  blood  left  there  ;  but  it  must  be  carried 
within  the  veil,  into  the  most  holy  place  before  the 
Lord,  Heb.  9:7;  so  it  was  not  sufficient  that  Christ 
shed  his  own  blood  on  earth,  except  he  carry  it  before 
the  Lord  into  heaven,  and  there  perform  his  inter¬ 
cession-work  for  us. 

Moreover,  God  the  Father  stood  engaged  in  a  solemn 
covenant  to  reward  him  for  his  deep  humiliation,  with 
a  most  glorious  and  illustrious  advancement.  Isa.  49  : 
5-7.  And  how  God  made  this  good  to  Christ,  the  apostle 
very  clearly  expresses.  Phil.  2  :  9.  Our  surety  could 
not  be  detained  in  the  prison  of  the  grave,  when  the 


Ch.  38. 


ends  of  Christ’s  death. 


479 


debt  for  which  he  was  imprisoned  was  fully  discharged, 
so  that  the  law  of  God  must  acknowledge  itself  to  be 
fully  satisfied  in  all  its  claims  and  demands.  His  re¬ 
surrection  from  the  dead  was,  therefore,  his  discharge 
or  acquittance  upon  full  payment,  which  could  not  in 
justice  be  denied  him. 

And,  indeed,  there  never  was  a  more  glorious  mani¬ 
festation  of  the  name  of  God  to  the  world,  than  was 
made  in  that  work  :  "  That  every  tongue  should  confess 
that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father.” 
Phil.  2:11.  Oh  how  illustriously,  yea,  astonishingly,  is 
the  love  of  God  to  poor  sinners  displayed  in  Christ’s 
exaltation  !  When,  to  show  his  complacency  and  delight 
in  our  recovery,  he  hath  openly  declared  to  the  world, 
that  his  exalting  Christ  to  all  that  glory,  to  which  no 
mere  creature  ever  was  or  can  be  raised,  was  bestowed 
upon  him  as  a  reward  for  that  work,  that  most  grateful 
work  of  our  redemption:  ''Wherefore  God  also  hath 
highly  exalted  him.”  Phil.  2  :  9.  There  is  an  "  emphati- 
cal  pleonasm  in  that  word  ;”  it  implies  super-exaltation  ! 
A  greater  proof  of  the  Father’s  high  satisfaction  in  the 
recovery  of  poor  sinners  cannot  be  given.  For  this, 
therefore,  God  the  Father  shall  have  glory  and  honor 
ascribed  to  him  in  heaven  to  all  eternity. 

Now  this  singular  exaltation  of  Jesus  Christ,  as  it 
properly  respects  his  human  nature  which  alone  is  ca¬ 
pable  of  advancement,  for,  in  his  Divine  nature,  he  never 
ceased  to  be  the  Most  High ;  so  it  was  awarded  to  him 
as  a  common  person,  and  as  the  Head  of  all  believers,* 
their  Eepresentative  in  this  as  well  as  in  his  other  works. 
God  therein  showing  what,  in  due  time,  he  intends  to 
do  with  the  persons  of  his  elect,  after  they,  in  confor¬ 
mity  to  Christ,  have  suffered  a  while.  Whatever  God 
the  Father  intendeth  to  do  in  us,  or  for  us,  he  hath  first 
done  it  to  the  person  of  our  Representative,  Jesus 
Christ.  And  this,  if  you  observe,  the  Scriptures  carry, 


480 


THE  FOUNTAIN  OF  LIFE. 


Ch.  38 


in  very  clear  and  plain  expressions,  through  all  the  de¬ 
grees  and  steps  of  Christ’s  exaltation,  namely,  his  re¬ 
surrection,  ascension,  session  at  the  right  hand  of  God, 
and  returning  to  judge  the  world  ;  of  which  I  purpose 
to  speak  distinctly  in  the  following  discourses. 

He  arose  from  the  dead  as  a  public  person:  "If  ye 
then  be  risen  with  Christ,”  saith  the  apostle,  Col.  3:1; 
so  that  the  saints  have  communion  and  fellowship  with 
him  in  his  resurrection. 

He  ascended  into  heaven  as  a  public  person  ;  for  so 
it  is  said  in  Eph.  2:6.  "  He  hath  raised  us  up,”  or  ex¬ 
alted  us  together  with  Christ ;  "  and  hath  made  us  sit 
together  in  heavenly  places  in  Christ  Jesus.”  We  sit 
there  in  our  Representative.  And  when  he  shall  come 
again  to  judge  the  world,  the  saints  shall  come  with  him. 
So  it  is  prophesied,  "  The  Lord  my  God  shall  come,  and 
all  the  saints  with  thee.”  Zech.  14  :  5.  And  as  they 
come  with  Christ  from  heaven,  so  they  shall  sit  on 
thrones  with  him.  They  shall  be  assessors  with  the 
Judge.  1  Cor.  6  :  2.  This  deserves  a  special  remark, 
that  all  this  honor  is  given  to  Christ  as  our  Head  and 
Representative,  for  thence  results  abundance  of  comfort 
to  the  people  of  God.  Carry  it  therefore  along  with 
you  in  your  thoughts,  throughout  the  whole  of  Christ’s 
advancement.  Think,  when  you  hear  that  Christ  is  risen 
from  the  dead,  and  is  in  all  his  glory  and  authority  in 
heaven,  how  sure  is  the  salvation  of  his  redeemed. 
"  For  if,  when  we  were  enemies,  we  were  reconciled  to 
•  God  by  the  death  of  his  Son ;  much  more,  being  recon¬ 
ciled,  we  shall  be  saved  by  his  life.”  "He  is  able  to 
save  them  to  the  uttermost  that  come  unto  God  by  him, 
seeing  he  ever  liveth  to  make  intercession.”  Heb.  7  :  25. 
Think  how  safe  the  people  of  God  in  this  world  are, 
whose  Head  is  in  heaven.  It  was  a  comfortable  expres¬ 
sion  of  one  of  the  fathers,  encouraging  himself  and 
others  with  this  truth  in  a  dark  day ;  "  Come  (said  he,) 


Ch.  38. 


ends  of  Christ’s  death. 


481 


why  do  we  tremble  thus  1  Do  we  not  see  our  Head  above 
water  If  he  live,  believers  cannot  die;  "Because  I 
live,  ye  shall  live  also.”  John,  14  :  19. 

And  let  no  man’s  heart  suggest  a  suspicion  that  this 
wonderful  advancement  of  Christ  may  cause  him  to  for¬ 
get  his  poor  people  groaning  here  below  under  sin  and 
misery.  For  the  temper  and  disposition  of  his  faithful 
and  tender  heart  is  not  changed  with  his  condition.  He 
bears  the  same  respect  to  us  as  when  he  dwelt  among 
us;  indeed  he  there  lives  and  acts  upon  our  account. 
Heb.  7  :  25.  1  John,  2  :  1,  2. 

How  seasonable  and  comfortable  will  the  meditations 
of  Christ’s  exaltation  be  to  thee,  O  believer,  when  sick¬ 
ness  hath  wasted  thy  body,  withered  its  beauty,  and  God 
is  bringing  thee  to  the  dust  of  death !  Think,  then,  that 
that  "  vile  body  shall  be  conformed  to  the  glorious  body 
of  Christ.”  Phil.  3  :  21.  As  God  hath  glorified,  and 
highly  exalted  his  Son,  "  whose  form  was  marred  more 
than  any  man’s,”  so  will  he  exalt  thee  also.  I  do  not 
say,  to  an  equality  in  glory  with  Christ,  for  in  heaven  he 
will  be  discerned  and  distinguished,  by  his  peculiar  glory, 
from  all  the  angels  and  saints ;  as  the  sun  is  known  by 
its  excellent  glory  from  the  lesser  stars.  But  we  shall 
be  conformed  to  this  glorious  Head,  according  to  the 
proportion  of  members.  Oh  whither  will  love  mount 
the  believer  in  that  day  ! 

Having  thus  spoken  of  Christ’s  exalted  state,  to  cast 
some  general  light  upon  it,  and  engage  your  attention 
to  it,  I  shall  now  proceed  briefly  to  consider  this  his 
wonderful  exaltation,  under  the  above-mentioned  heads  : 
his  resurrection,  ascension,  session  at  the  Father’s  right 
hand,  and  his  return  to  judge  the  world. 


21 


Fountain. 


482 


THE  FOUNTAIN  OF  LIFE 


Ch.  39 


CHAPTER  XXXIX. 

THE  RESURRECTION  OF  CHRIST. 

“  lie  is  not  here :  for  he  is  risen,  as  he  said.  Come,  sec  the 'place  where 

the  Lord  lay.v — Matt.  28 :  G. 

We  have  contemplated  Christ’s  humiliation,  wherein 
the  Sun  of  righteousness  appeared  as  a  setting  sun, 
gone  out  of  sight.  But  as  the  sun,  when  to  us  it  is  set, 
begins  a  new  day  in  another  part  of  the  world,  so  Christ 
having  finished  his  course  in  this  world,  rises  again,  and 
that  to  perform  another  glorious  part  of  his  work  in  the 
world  above.  In  his  death,  he  was  in  a  sense  totally 
eclipsed  $  but  in  his  resurrection,  he  begins  to  recover 
his  light  and  glory.  An  angel  descends  from  heaven,  to 
roll  avvay  the  stone,  and,  with  it,  the  reproach  of  his 
death  ;  and  to  announce  his  resurrection  to  the  two 
Marys,  whose  love  to  Christ  had  drawn  them  to  visit  the 
sepulchre,  where  they  lately  left  him. 

At  this  time  (the  Lord  being  newly  risen)  the  keepers 
were  trembling,  and  as  dead  men,  so  terrible  was  the 
majesty  and  awful  solemnity  attending  Christ’s  resur¬ 
rection.  But,  to  encourage  these  pious  souls,  the  angel 
anticipates  them  with  these  good  tidings  :  "  He  is  not 
here  5  for  he  is  risen,  as  he  said  :  come,  see  the  place 
where  the  Lord  lay:”  as  if  he  had  said,  be  not  troubled, 
though  you  have  not  the  end  you  came  for,  one  sight 
more  of  your  dear,  though  dead  Jesus  ;  yet  you  have 
not  lost  your  labor ;  for,  to  your  eternal  comfort  I  tell 
you,  "  he  is  risen,  as  he  said.”  And  to  put  it  out  of 
doubt,  come  hither  and  satisfy  yourselves,  "  See  the 
place  where  the  Lord  lay.”  In  which  words  we  have 
both  a  declaration  and  confirmation  of  the  resurrection 
of  Christ  from  the  dead 


Ch.  39. 


Christ’s  resurrection. 


483 


1.  "  He  is  not  here.”  Here  indeed  you  laid  him,  here 

you  left  him,  and  here  you  thought  to  find  him  as  you 
left  him ;  but  you  are  happily  mistaken.  He  is  not 
here.  He  is  risen,  ;  the  word  imports  the  active 

power,  or  self-quickening  principle,  by  which  Christ 
raised  himself  from  the  state  of  the  dead.  It  was  the 
divine  nature,  or  Godhead  of  Christ,  which  revived  and 
raised  the  manhood. 

2.  Here  is  also  a  plain  confirmation  of  Christ’s  resur¬ 
rection,  and  that,  first,  from  Christ’s  own  prediction. 
"  He  is  risen,  as  he  said.”  He  foretold  that  which  1 
declare  to  be  now  fulfilled.  Let  it  not  therefore  seem 
incredible  to  you.  Secondly,  by  their  own  sight.  "  Come, 
see  the  place  where  the  Lord  lay.”  The  grave  hath  lost 
its  guest ;  it  is  now  empty  ;  death  hath  lost  its  prey.  It 
received,  but  could  not  retain  him  ;  "  Come,  see  the  place 
where  the  Lord  lay.”  Hence, 

Our  Lord  Jesus  Christ ,  by  the  Almighty  power  of  his 
own  Godhead ,  revived ,  and  rose  from  the  dead  ;  to  the 
terror  and  consternation  of  his  enemies ,  and  the  un¬ 
speakable  consolation  of  believers. 

That  our  Lord  Jesus  Christ,  though  laid,  was  not  lost 
in  the  grave,  but  the  third  day  revived  and  rose  again, 
is  a  truth  confirmed  to  us  "by  many  infallible  proofs,” 
as  Luke  witnesses.  Acts,  1  :  3.  We  have  testimonies  of 
it  both  from  heaven  and  earth.  From  heaven,  we  have 
the  testimony  of  angels  who  cannot  deceive  us.  The 
angel  tells  the  two  Marys,  in  the  text,  "  He  is  risen.” 
We  have  also  testimonies  of  it  from  men,  holy  men,  who 
were  eye-witnesses  of  this  truth,  to  whom  he  showed 
himself  alive,  by  the  space  of  forty  days  after  his  resur¬ 
rection,  on  no  less  than  #nine  occasions.  At  one  time 
five  hundred  brethren  saw  him  at  once.  1  Cor.  15  :  6. 
These  were  holy  persons,  who  durst  not  deceive,  and 

♦John,  20  : 14.  Mark,  1G  :  12.  John,  20  : 19.  1  Cor,  15  :  5-7.  1 
Cor.  15  :  8.  John, 20:26.  John,  21:1,2.  Luke,24:3G. 


484 


THE  FOUNTAIN  OF  LIFE. 


Ch.  39. 


who  confirmed  their  testimony  with  their  blood.  So  that 
no  point  of  religion  is  rendered  more  infallibly  certain 
than  this  before  us. 

And  blessed  be  God  that  it  is  so.  For  if  it  were  not, 
then  were  the  Gospel  in  vain,  1  Cor.  15  :  14,  seeing  it 
hangs  the  whole  weight  of  our  faith,  hope,  and  salvation 
upon  Christ  as  risen  from  the  dead.  If  this  were  not  so, 
then  would  the  holy  and  divinely  inspired  apostles  be 
found  false  witnesses.  1  Cor.  15  :  15  ;  for  they  all,  with 
one  mouth,  constantly,  and  to  the  death,  affirmed  it.  If 
Christ  be  not  risen,  then  are  believers  yet  in  their  sins. 
1  Cor.  15  :  17.  He  "was  raised  again  for  our  justifica¬ 
tion.”  Rom.  4  :  25.  Whilst  Christ  was  dying,  and  con¬ 
tinued  in  the  state  of  the  dead,  the  price  of  our  redemption 
was  paying  ;  the  payment  was  not  completed  till  he  re¬ 
vived  and  rose  a^ain.  Hence  the  whole  force  and  weight 

O  O 

of  our  justification  depends  upon  his  resurrection.  Nay, 
had  not  Christ  risen,  the  dead  in  Christ  "had  perished,” 
1  Cor.  15  :  18,  even  the  dead  who  died  in  the  faith  of 
Christ,  and  of  whose  salvation  there  now  remains  no 
ground  to  doubt. 

Moreover,  had  he  not  revived  and  risen  from  the  dead, 
how  could  all  the  types  that  prefigured  this  have  been 
satisfied ;  and  all  the  predictions  of  his  resurrection, 
by  which  it  was  so  plainly  foretold,  have  been  fulfilled  1 
See  Matt.  12  :  40  ;  Luke,  24  :  46  ;  Ps.  16  :  10  ;  1  Cor.  15 : 
4.  Had  he  not  risen  from  the  dead,  how  could  he  have 
been  installed  in  the  glory  he  now  has  in  heaven,  and 
which  was  promised  him  before  the  world  was,  on  ac¬ 
count  of  his  death  and  sufferings  1  "For  to  this  end 
Christ  both  died,  and  rose,  and  revived,  that  he  might 
be  Lord  both  of  the  dead  and  living,”  Rom.  14  :  9 ;  and 
that,  in  this  state  of  dominion  and  glorious  advance¬ 
ment,  he  might  powerfully  apply  the  virtue  and  bene¬ 
fits  of  his  blood  to  us.  So,  then,  there  remains  no  doubt 
of  the  fact  of  Christ’s  resurrection.  Instead,  therefore, 


Ch.  39. 


Christ’s  resurrection. 


485 


of  attempting  further  to  confirm  it,  I  will  proceed  to 
explain  the  nature  and  manner  of  his  resurrection. 

1.  Christ  rose  from  the  dead  with  awful  majesty. 
"  And,  behold,  there  was  a  great  earthquake  ;  for  the 
angel  of  the  Lord  descended  from  heaven,  and  came 
and  rolled  back  the  stone  from  the  door,  and  sat  upon  it. 
His  countenance  was  like  lightning,  and  his  raiment 
white  as  snow :  and  for  fear  of  him  the  keepers  did 
shake,  and  became  as  dead  men.”  Matt.  28  :  2-4.  Hu¬ 
man  infirmity  was  not  able  to  bear  such  heavenly  ma¬ 
jesty  as  attended  the  scenes  of  that  morning.  Nature 
sank  under  it.  This  earthquake  was,  as  one  calls  it,  a 
sign  of  triumph,  or  token  of  victory,  given  by  Christ, 
not  only  to  the  keepers  and  the  neighboring  city,  but 
to  the  whole  world,  showing  that  he  had  overcome  death 
in  its  own  dominions,  and,  like  a  conqueror,  lifted  up 
his  head  above  all  his  enemies. 

2.  And  to  increase  the  splendor  and  the  triumph  of 
that  day,  his  resurrection  was  attended  with  the  re¬ 
surrection  of  many  of  the  saints  ;  who  had  slept  in  their 
graves  till  then,  and  were  awakened  and  raised  to  at¬ 
tend  the  Lord  at  his  rising.  ”  And  the  graves  were 
opened;  and  many  bodies  of  the  saints  which  slept 
arose,  and  came  out  of  the  graves  after  his  resurrection, 
and  went  into  the  holy  city,  and  appeared  unto  many.” 
Matt.  27  :  52,  53.  This  wonder  was  designed,  both  to 
adorn  the  resurrection  of  Christ,  and  to  give  a  specimen 
or  pledge  of  our  resurrection  ;  which  also  is  to  be  in 
virtue  of  his.  This  indeed  was  the  resurrection  of  saints, 
and  none  but  saints,  the  resurrection  of  many  saints, 
yet  it  was  but  a  special  resurrection,  intended  only  to 
show  what  God  will  one  day  do  for  all  his  saints ;  and 
for  the  present,  to  give  testimony  of  Christ’s  resurrection 
from  the  dead.  They  were  seen,  and  known  of  many 
in  the  city,  who  doubtless  never  thought  to  have  seen 
them  any  more  in  this  world.  To  inquire  curiously,  as 


486 


THE  FOUNTAIN  OF  LIFE. 


Ch.  39, 


some  do,  who  they  were,  what  discourse  they  had  with 
those  to  whom  they  appeared,  and  what  became  of 
them  afterwards,  is  vain.  God  hath  cast  a  veil  upon 
these  things,  that  we  might  content  ourselves  with  the 
written  word  ;  and  he  that  "  will  not  believe  Moses  and 
the  prophets,  neither  will  he  believe  though  one  rose 
from  the  dead.” 

3.  As  Christ  rose  from  the  dead  with  those  atten¬ 
dants  who  accompanied  him  at  his  resurrection ;  so  it 
was  by  the  'power  bf  his  own  Godhead  that  he  quickened 
and  raised  himself ;  and  by  virtue  of  his  resurrection 
were  they  also  raised  who  accompanied  him.  It  was 
not  the  angel  who  rolled  back  the  stone  that  revived 
him  in  the  sepulchre,  but  he  resumed  his  own  life  \  so 
he  tells  us,  John,  10  :  17 ;  "I  lay  down  my  life,  that  I 
may  take  it  again.”  Hence,  1  Pet.  3  :  18,  he  is  said  to 
be  put  to  death  in  the  flesh,  but  quickened  by  the  Spirit, 
that  is,  by  the  power  of  his  Godhead,  or  Divine  nature, 
which  is  opposed  there  to  flesh,  or  his  human  nature. 
By  the  eternal  Spirit  he  offered  himself  up  to  God, 
when  he  died,  Heb.  9  :  14  ;  that  is,  by  his  own  Godhead, 
not  the  third  Person  in  the  Trinity,  for  then  it  could  not 
have  been  ascribed  to  him  as  his  own  act,  that  he  offered 
up  himself.  And  by  the  same  Spirit  he  was  quickened 
again.  Therefore  the  apostle  well  observes,  "that  he 
was  declared  to  be  the  Son  of  God  with  power,  by  his 
resurrection  from  the  dead.”  Rom.  1  : 4.  Now,  if  he  had 
been  raised  by  the  power  of  the  Father,  or  of  the  Holy 
Spirit  only,  and  not  by  his  own,  how  could  he  be  de¬ 
clared  by  his  resurrection  to  be  the  Son  of  God!  What 
more  had  appeared  in  him  than  in  others  !  Others  are 
raised  by  the  power  of  God.  So  that  in  this  respect  also 
it  was  a  marvellous  resurrection.  Never  any  did,  or 
shall  rise  as  Christ  rose,  by  a  self-quickening  principle. 
For  though  many  dead  saints  rose  at  that  time,  it  was  by 
virtue  of  Christ’s  resurrection  that  their  graves  were 


Ch.  39.  Christ’s  resurrection.  487 

opened,  and  their  bodies  quickened  :  as  he  said  when 
he  raised  Lazarus,  "I  am  the  resurrection  and  the  life.” 
John,  11  :  25. 

4.  It  may  therefore  be  truly  affirmed,  that  though 
some  dead  saints  were  raised  to  life  before  the  resur¬ 
rection  of  Christ,  yet  Christ  is  "  the  First-born  from  the 
deadf  as  he  is  called,  Col.  1  :  18.  For  though  Lazarus 
and  others  were  raised,  yet  it  was  not  by  themselves, 
but  by  Christ.  It  was  by  his  virtue  and  power,  not 
their  own.  And  though  they  were  raised  to  life,  yet 
they  died  again  ;  but  Christ  dieth  no  more.  "  Death  hath 
no  dominion  over  him.”  He  was  the  first-born  from  the 
dead,  that  in  all  things  he  might  have  the  pre-eminence. 

5.  Christ  rose  as  a  public  person  ;  "  as  the  first-fruits 
of  them  that  slept.”  1  Cor.  15  :  20.  I  desire  that  this 
may  be  well  understood ;  for  upon  this  account  it  is  that 
our  resurrection  is  secured  to  us  by  the  resurrection 
of  Christ ;  and  not  a  resurrection  only,  but  a  blessed  and 
happy  one,  for  the  first-fruits  both  assured  and  sancti¬ 
fied  the  whole  harvest. 

Now  that  Christ  did  rise  as  a  public  person,  repre¬ 
senting  and  comprehending  all  the  elect,  who  were  called 
the  children  of  the  resurrection,  is  plain  from  Eph.  2  :  6, 
where  we  are  said  to  be  risen  with,  or  in  him.  So  that, 
as  we  are  said  to  die  in  Adam,  as  the  branches  die  in 
the  death  of  the  root ;  so  we  are  said  to  be  raised  from 
death  in  Christ,  who  is  the  Head,  Root,  and  Represen¬ 
tative  of  all  his  spiritual  seed.  And  why  is  he  called 
the  First-born,  and  First-begotten  from  the  dead,  but 
with  respect  to  the  whole  of  those  that  are  also  to  be 
born  from  the  dead  in  their  time  and  order  1  As  sure 
as  the  whole  harvest  follows  the  first-fruits,  so  shall  the 
general  resurrection  of  the  saints  to  life  eternal  follow 
this  birth  of  the  first-born  from  the  dead.  It  shall  sure¬ 
ly  follow  it,  and  that  not  only  as  a  consequent  follows 
an  antecedent,  but  as  an  effect  follows  its  proper  cause. 


488 


THE  FOUNTAIN  OF  LIFE. 


Ch.  39. 


There  is  a  three-fold  influence  of  Christ  s  resurrection 
upon  the  resurrection  of  the  saints,  as  at  once  its  meri¬ 
torious,  efficient,  and  exemplary  cause: 

The  resurrection  of  Christ  is  a  meritorious  cause  ot 
the  saints’  resurrection,  as  it  completed  his  satisfac¬ 
tion,  and  so  our  justification  is  properly  assigned  to  it. 
Rom.  4  :  25. 

It  is  also  the  efficient  cause  of  it.  For  when  the  saints 
shall  rise,  they  shall  be  raised  by  Christ  as  their  Head, 
in  whom  is  the  effective  principle  of  their  life.  Your  life 
is  "  hid  with  Christ  in  God.”  Col.  3:3.  So  Rom.  8  :  10. 

And  if  Christ  he  in  you,  the  body  indeed  is  dead  be¬ 
cause  of  sin  ;  but  the  spirit  is  life  because  of  righteous¬ 
ness  :”  that  is,  though  you  are  really  united  to  Christ 
by  the  Spirit,  yet  your  bodies  must  die  as  well  as  other 
men’s ;  but  your  souls  shall  be  immediately,  upon  your 
dissolution,  swallowed  up  in  life.  And  then  it  follows, 
verse  11,  "  But  if  the  Spirit  of  him  that  raised  up  Jesus 
from  the  dead  dwell  in  you,  he  that  raised  up  Christ 
from  the  dead  shall  also  quicken  your  mortal  bodies  by 
his  Spirit  that  dwelleth  in  you  that  is,  though  your 
bodies  must  die,  yet  they  shall  live  again  in  the  resur¬ 
rection  ;  and  that  by  virtue  of  the  Spirit  of  Christ  which 
dwelleth  in  you,  and  is  the  bond  of  your  mystical  union 
with  him  your  Head.  You  shall  not  be  raised  as  others 
are,  by  a  mere  word  of  power,  but  by  the  Spirit  of  life 
dwelling  in  Christ  your  Head,  which  is  a  choice  prero¬ 
gative  indeed. 

Christ’s  resurrection  is  also  the  exemplary  cause  or 
pattern  of  our  resurrection.  "  He  being  the  first  and  best, 
is  therefore  the  pattern  and  measure  of  all  the  rest.” 
"  Who  shall  change  our  vile  body  that  it  may  be  fa¬ 
shioned  like  unto  his  glorious  body.”  Phil.  3  :  21.  Now 
the  conformity  of  our  resurrection  to  Christ's  may  be  no¬ 
ticed  in  the  following  particulars  : 

Christ’s  body  was  raised  substantially  the  same  that  it 


Ch.  39 


Christ’s  resurrection. 


489 


was  before  ;  and  so  will  ours  be.  Not  another,  but  the 
same  body.  "  This  corruptible  must  put  on  incorruption, 
and  this  mortal,  immortality.”  1  Cor.  15  :  53.  It  will 
be  the  same  body,  not  another  body  in  its  stead.  Should 
God  prepare  another  body  to  be  raised  instead  of  this, 
it  would  not  be  a  resurrection,  but  a  creation. 

His  body  was  raised,  not  by  a  word  of  power  from 
the  Father,  but  by  his  own  Spirit.  So  the  resurrection 
of  the  saints  is  to  be  effected,  as  already  said,  by  his 
Spirit  which  now  dwelleth  in  them.  That  very  Spirit  of 
Christ  which  effected  their  spiritual  resurrection  from 
sin,  shall  also  effect  their  corporeal  resurrection  from 
the  grave. 

His  body  was  raised  first :  he  had  in  this,  as  well  as 
in  other  things,  the  pre-eminence  ;  so  shall  the  saints, 
in  respect  to  the  wicked,  have  the  pre-eminence  in  the 
resurrection ,  "  The  dead  in  Christ  shall  rise  first.”  1 
Thess.  4:16.  They  are  to  attend  the  Lord  at  his  com¬ 
ing,  and  will  be  brought  forth  sooner  than  the  rest  of  the 
world  to  attend  on  that  service. 

Christ’s  body  was  marvellously  improved  by  the  resur¬ 
rection  j  and  so  will  ours  be.  It  fell  in  weakness,  but 
was  raised  in  power,  no  more  capable  of  sorrow,  pain, 
and  dishonor.  In  like  manner  our  bodies  are  ”  sown  in 
weakness,  but  raised  in  strength ;  sown  in  dishonor, 
raised  in  glory ;  sown  natural  bodies,  raised  spiritual 
bodies,”  1  Cor.  15  :  43,  44.  No  infirmities  attend  glori¬ 
fied  bodies,  nor  are  they  henceforth  subject  to  any  of 
those  natural  necessities  by  which  they  are  now  bound. 
There  are  no  defects  or  deformities  in  the  children  of 
the  resurrection.  What  members  are  now  defective  or 
deformed,  will  then  be  restored  to  their  perfect  being 
and  beauty;  "for,”  as  Tertullian  says,  "if  the  universal 
death  of  all  parts  be  rescinded  by  the  resurrection,  how 
much  more  the  partial  death  of  any  single  member  !” 
From  thenceforth  they  are  free  from  the  law  of  mortality, 

21* 


490 


THE  FOUNTAIN  OF  LIFE. 


Ch.  39. 


*'  They  can  die  no  more.”  Luke,  20  :  35,  36.  Thus  shall 
they  he  improved  by  their  resurrection. 

Again,  Christ’s  body  was  raised  from  the  dead  to  he 
glorifed  and  crowned  with  honor.  Oh  it  was  a  joyful 
day  to  him ;  and  so  will  the  resurrection  of  the  saints  be 
to  them  the  day  of  the  gladness  of  their  hearts.  It  will 
be  said  to  them  in  that  morning,  "  Awake  and  sing,  ye 
that  dwell  in  dust.”  Isa.  26  :  19.  Oh  how  comfortable 
will  be  the  meeting  between  the  glorified  soul  and  its 
new-raised  body.  Three  things  will  make  it  so. 

The  gratification  of  the  soul’s  natural  desire  of  union 
with  its  own  body.  For  even  glorified  souls  in  heaven 
have  such  a  desire  of  re-union.  We  are  all  sensible  of 
the  soul’s  affection  to  the  body  now,  its  sympathy  with 
it,  and  unwillingness  to  be  separated  from  it.  It  is  said 
to  be  "  at  home  in  the  body.”  2  Cor.  5  :  6.  This  incli¬ 
nation  remains  in  heaven,  it  reckons  not  itself  complete¬ 
ly  happy  till  its  older  dear  companion  and  partner  be 
with  it.  Now,  when  this  inclination  to  its  own  body,  its 
longings  after  it,  are  gratified  with  the  sight  and  enjoy¬ 
ment  of  it  again,  what  a  joyful  meeting  will  this  be  ! 
especially  if  we  consider, 

The  excellent  temper  and  state  in  which  they  shall  meet 
each  other.  For,  as  the  body  shall  be  raised  with  all  the 
improvements  and  endowments  imaginable  which  may 
render  it  every  way  desirable,  so  the  soul  comes  down 
immediately  from  God  out  of  heaven,  shining  in  its  ho¬ 
liness  and  glory.  And  thus  it  re-enters  its  body,  and 
animates  it  again. 

But  that  wherein  the  chief  joy  of  this  meeting  con¬ 
sists,  is  the  end  for  which  the  glorified  soul  comes  down 
to  quicken  and  repossess  it,  namely,  to  meet  the  Lord, 
and  ever  to  be  with  the  Lord ;  to  receive  a  full  reward 
for  all  the  labors  and  services  it  performed  for  God  in 
this  world.  This  must  make  that  day  a  day  of  triumph 
and  exaltation.  It  comes  out  of  the  grave,  as  Joseph 


Ch.  39. 


Christ’s  resurrection. 


491 


out  of  prison,  to  be  advanced  to  the  highest  honor.  Oh 
do  but  imagine  with  what  an  ecstasy  of  joy  the  soul  will 
thus  resume  its  own  body,  and  say,  as  it  were,  unto  it, 
Come  away,  my  dear,  my  ancient  friend,  who  servedst 
and  sufferedst  with  me  in  the  world ;  come  along  with 
me  to  meet  the  Lord,  in  whose  presence  1  have  been 
ever  since  I  parted  with  thee.  Now  thy  bountiful  Lord 
hath  remembered  thee  also,  and  the  day  of  thy  glorifi¬ 
cation  is  come.  Surely  it  will  be  a  joyful  meeting.  What 
a  joy  is  it  for  dear  friends  to  meet  after  long  separation; 
how  they  usually  give  demonstrations  of  their  love  and 
delight  in  each  other  by  embraces,  kisses,  and  tears. 
And  frame  to  yourselves  the  idea  of  perfect  health,  when 
a  sprightly  vivacity  runs  through  every  part,  and  the 
spirits,  as  it  were,  overflow  as  we  go  about  any  busi¬ 
ness  ;  especially  such  as  the  business  of  that  day  will  be, 
to  receive  a  crown  and  a  kingdom.  Do  but  imagine 
what  a  bright  morning  this  will  be,  and  how  the  pains 
and  agonies,  cold  sweats  and  bitter  groans  at  parting 
will  be  recompensed  by  the  joy  of  such  a  meeting ! 

Inference  1.  If  Christ  was  thus  raised  from  the  dead, 
then  death  is  overcome, ,  and  swallowed  up  in  victory : 
were  it  not  so,  it  had  never  let  Christ  escape  out  of  the 
grave.  Death  is  a  dreadful  enemy,  it  defies  all  the  sons 
and  daughters  of  Adam.  None  but  Christ  dared  cope 
with  this  king  of  terrors,  and  he,  by  dying,  foiled  it  in 
its  own  territories  and  dominions,  and  came  off  con¬ 
queror.  For,  as  the  apostle  says,  it  was  impossible  it 
should  hold  or  detain  him.  Acts,  2  :  24.  Never  did 
death  meet  with  its  over-match  before,  and  Christ  con¬ 
quering  it  for  us,  and  in  our  names  rising  as  our  re¬ 
presentative,  now  every  single  saint  triumphs  over  it  as 
a  vanquished  enemy:  ”0  death,  where  is  thy  sting  I 
0  grave,  where  is  thy  victory  I  Thanks  be  to  God,  who 
giveth  us  the  victory  through  our  Lord  Jesus  Christ.” 
1  Cor.  15  :  55,  57.  Thus,  like  Joshua,  they  set  the  foot 
of  faith  upon  the  neck  of  this  king  of  terrors. 


492 


THE  FOUNTAIN  OF  LIFE 


Ch  39 


2.  Have  Christ  and  his  resurrection  such  a  potent  in¬ 
fluence  upon  the  resurrection  of  the  saints  1  Then  it  is 
the  duty,  and  will  be  the  wisdom  of  the  people  of  God, 
so  to  govern ,  dispose ,  and  employ  their  bodies ,  as  becomes 
those  that  understand  what  glory  is  prepared  for  them 
at  the  resurrection  of  the  just.  Particularly, 

Be  not  fondly  tender  of  them,  but  employ  them  for 
God.  How  many  good  duties  are  lost  and  spoiled  by 
sinful  indulgence  to  our  bodies  !  Alas  !  we  are  gene¬ 
rally  more  solicitous  to  live  long,  than  to  live  usefully. 
How  many  Christians  have  active,  vigorous  bodies,  yet 
God  hath  little  service  from  them  !  If  your  bodies  were 
animated  by  some  other  souls  that  love  God  more  than 
you  do,  and  burn  with  holy  zeal  in  his  service,  more 
work  would  be  done  for  God  in  a  day,  than  is  now  done 
in  a  month.  To  have  an  able,  healthy  body,  and  not  use 
it  for  God,  is  as  if  one  should  give  you  a  strong  and 
stately  horse,  upon  condition  you  must  not  work  or  ride 
him.  Wherein  is  the  mercy  of  having  a  body,  except  it 
be  employed  for  God  I  Will  not  its  reward  at  the  resur¬ 
rection  recompense  all  the  pains  now  endured  in  his 
service  I 

See  that  you  preserve  the  due  honor  of  your  bodies. 
"  Po  ssess  them  in  sanctification  and  honor.”  1  Thess. 
4  :  4.  Oh  let  not  those  eyes  be  now  defiled  with  sin, 
by  which  you  shall  see  God, — those  ears  be  inlets  to 
vanity,  which  shall  hear  the  hallelujahs  of  the  blessed. 
God  hath  designed  honor  for  your  bodies,  Oh  make 
them  not  either  the  instruments  or  objects  of  sin.  There 
are  sins  against  the  body.  1  Cor.  6  :  18.  Preserve  your 
bodies  from  those  defilements,  for  they  are  the  temple 
of  God  ;  "If  any  man  defile  the  temple  of  God,  him 
shall  God  destroy.”  1  Cor.  3  :  17. 

Let  not  the  indulgence  of  your  bodies  draw  your  souls 
into  snares,  and  bring  them  under  the  power  of  tempta 
tions  to  sin.  This  is  a  very  common  case.  Oh  how  many 


Ch.  39. 


Christ’s  resurrection. 


493 


thousands  of  precious  souls  perish  eternally  for  the  satis¬ 
faction  of  a  vile  body  for  a  moment !  Their  souls  must 
suffer,  because  the  body  must  be  indulged.  It  is  re¬ 
corded  to  the  immortal  honor  of  those  worthies,  Heb. 
11  :  32-35,  that  they  "  accepted  not  deliverance,  that 
they  might  obtain  a  better  resurrection.”  They  might 
have  had  a  temporal  resurrection  from  death  to  life, 
from  reproach  to  honor,  from  poverty  to  riches,  from 
pain  to  pleasure  ;  but  upon  such  terms  they  judged  it 
all  not  worth  acceptance.  They  would  not  expose  their 
souls  to  secure  their  bodies.  They  had  the  same  natu¬ 
ral  affections  that  other  men  have.  They  were  made  of 
as  tender  flesh  as  we,  but  such  was  their  care  of  their 
souls,  and  the  hope  of  a  better  resurrection,  that  they 
listened  not  to  the  complaints  of  their  bodies.  Oh  that 
we  all  had  the  same  resolution. 

Withhold  not,  upon  the  pretence  of  your  own  tempo¬ 
ral  wants,  that  which  God  and  conscience  bid  you  to 
communicate  for  the  refreshment  of  the  saints ,  whose 
present  necessities  require  your  assistance.  Oh  be  not 
too  indulgent  to  your  own  flesh,  and  cruel  to  others. 
Certainly  the  consideration  of  that  reward  which  shall 
be  given  you  at  the  resurrection,  for  every  act  of  Chris¬ 
tian  charity,  is  a  sufficient  incentive.  And  to  that  end 
it  is  urged  as  a  motive  to  charity  :  "When  thou  makest 
a  feast,  call  the  poor,  the  maimed,  the  lame,  the  blind  ; 
and  thou  shalt  be  blessed ;  for  they  cannot  recompense 
thee  :  for  thou  shalt  be  recompensed  at  the  resurrection 
of  the  just.”  Luke,  14  :  13,  14.  It  was  the  opinion  of 
an  eminent  modern  divine,  that  no  man  living  fully  un¬ 
derstands  and  believes  that  scripture,  "  Inasmuch  as  ye 
have  done  it  unto  one  of  the  least  of  these  my  brethren, 

ve  have  done  it  unto  me.”  Matt.  25  :  40.  How  few 
* 

saints  would  be  exposed  to  daily  wants  and  necessities, 
if  that  scripture  were  but  fully  understood  and  believed! 

3.  Is  Christ  risen  from  the  dead,  and  that  as  a  public 


494 


THE  FOUNTAIN  OF  LIFE. 


Ch.  39. 


person  and  representative  of  believers  \  How  are  we 
all  concerned  to  secure  to  ourselves  an  interest  in  Christ, 
and  consequently  in  this  blessed  resurrection  !  What 
consolation  would  be  left  in  this  world,  if  the  hope  of 
the  resurrection  were  taken  away  'l  It  is  this  blessed 
hope  that  must  support  you  under  all  the  troubles  of 
life,  and  in  the  agonies  of  death.  The  securing  of  a 
blessed  resurrection  to  yourselves,  is  therefore  your 
deepest  concern.  And  it  may  be  secured  to  yourselves, 
if,  upon  serious  heart-examination,  you  discover  the 
following  evidences : 

If  you  are  regenerated ,  born  in  a  new  nature  to  God, 
for  we  are  "  begotten  again  to  a  lively  hope  by  the  re¬ 
surrection  of  Jesus  Christ  from  the  dead.”  Christ’s  re¬ 
surrection  is  the  ground-work  of  our  hope  ;  and  the 
new  birth  is  our  title  or  evidence  of  our  interest  in  it. 
So  that  until  our  souls  are  partakers  of  the  spiritual 
resurrection  from  the  death  of  sin,  we  can  have  no  as¬ 
surance  that  our  bodies  shall  be  partakers  of  that  bless 
ed  resurrection  to  life.  "  Blessed  and  holy  is  he  that 
hath  part  in  the  first  resurrection,  on  such  the  second 
death  hath  no  power.”  Rev.  20  :  6.  Let  not  unregene¬ 
rate  souls  expect  a  comfortable  meeting  with  their  bo¬ 
dies  again.  Rise  they  shall,  by  God’s  terrible  citation, 
at  the  sound  of  the  last  trump,  but  not  to  the  same  end 
that  the  saints  arise.  They,  and  they  only,  who  are  sanc¬ 
tified  by  the  Spirit,  shall  have  a  joyful  resurrection. 

If  you  be  dead  with  Christ ,  you  shall  live  again  by  the 
life  of  Christ.  If  we  have  been  planted  together  in  the 
likeness  of  his  death,  we  shall  be  also  in  the  likeness 
of  his  resurrection.  Rom.  6  :  5,  8.  Some  refer  the  word 
c-ufxqvToi,  (planted  together,)  to  believers  themselves ; 
Jews  and  Gentiles,  who  "  grow  together  like  branches 
upon  the  same  root but  I  rather  understand  it  with  re¬ 
ference  to  Christ  and  believers,  who  are,  in  other  scrip¬ 
tures,  said  to  suffer  together,  and  be  glorified  togjtber; 


Ch.  39. 


Christ’s  resurrection. 


495 


to  die  together,  and  live  together ;  to  be  crucified  to¬ 
gether,  and  buried  together  ;  all  showing  the  communion 
they  have  with  Christ,  both  in  his  death  and  in  his  life. 
Now,  if  the  power  of  Christ’s  death,  that  is,  the  morti¬ 
fying  influence  of  it,  have  been  exerted  upon  our  hearts, 
killing  their  lusts,  deadening  their  affections,  and  sub¬ 
duing  their  appetites,  then  the  power  of  his  life,  or  re¬ 
surrection,  shall  come  upon  our  dead,  withered  bodies, 
to  revive  and  raise  them  up  to  live  with  him  in  glory. 

If  your  hearts  and  affections  he  now  with  Christ  in 
heaven,  your  bodies  in  due  time  shall  be  there  also,  and 
conformed  to  his  glorious  body.  "  For  our  conversation 
is  in  heaven,  from  whence  also  we  look  for  the  Saviour, 
the  Lord  Jesus  Christ,  who  shall  change  our  vile  body, 
that  it  may  be  fashioned  like  unto  his  own  glorious 
body.”  Phil.  3  :  20,  21.  "  The  body  is  here  called  vile, 
or  the  body  of  our  vileness.”  Not  as  God  made  it,  but 
as  sin  hath  marred  it.  Not  absolutely,  and  in  itself,  but 
relatively,  and  in  comparison  with  what  it  will  be  at  the 
resurrection.  Then  those  scattered  bones  and  dispersed 
dust,  like  pieces  of  old  broken,  battered  silver,  will  be 
new-cast,  and  wrought  in  the  best  and  newest  fashion, 
even  like  to  Christ’s  glorious  body.  Whereof  we  have 
this  evidence,  that  our  conversation  is  already  heavenly. 
The  temper,  frame,  and  disposition  of  our  souls  is  al¬ 
ready  so  ;  therefore  the  frame  and  temper  of  our  bodies 
in  due  time  shall  be  so. 

If  you  strive  now  to  attain  the  resurrection  of  the 
dead,  no  doubt  it  shall  be  yours.  This  was  Paul’s  great 
desire,  "  that  by  any  means  he  might  attain  unto  the 
resurrection  of  the  dead.”  Phil.  3  :  11.  He  means  not 
simply  a  resurrection  from  the  dead,  for  that  all  men 
shall  attain,  but  that  complete  holiness  and  perfection 
which  shall  attend  the  resurrection  of  the  just ;  so  it  is 
explained,  verse  12.  So  then,  if  God  have  raised  in  your 
hearts  a  vehement  desire  and  assiduous  endeavor  after 


496 


THE  FOUNTAIN  OF  LIFE. 


Ch.  40 


a  perfect  freedom  from  sin,  and  full  conformity  to  God, 
in  the  beauty  of  holiness,  that  very  love  of  holiness,  and 
your  present  pantings  after  perfection,  speak  you  to  be 
the  persons  for  whom  it  is  reserved. 

If  you  do  good  in  your  generation ;  if  you  are  useful 
in  the  world,  you  shall  have  part  in  this  blessed  resur¬ 
rection  :  "  All  that  are  in  the  graves  shall  hear  his  voice 
and  shall  come  forth ;  they  that  have  done  good  unto 
the  resurrection  of  life.”  John,  5  :  28,  29.  Now  it  is  not 
every  act,  materially  good,  that  entitles  a  man  to  this 
privilege  ;  but  the  same  requisites  defined  as  necessary 
to  constitute  a  good  prayer,  are  also  necessary  to  every 
good  work.  The  person,  matter,  manner,  and  end  must 
be  good.  Nor  is  it  any  single  good  act,  but  a  series  and 
course  of  holy  actions  that  is  here  meant.  What  an  in¬ 
citement  should  this  be  to  us  all,  (as  indeed  the  apostle 
makes  it,  closing  up  the  doctrine  of  the  resurrection 
with  this  solemn  exhortation,  1  Cor.  15  :  58,  with  which 
I  also  close,)  "  Therefore,  my  beloved  brethren,  be  ye 
steadfast,  unmovable,  always  abounding  in  the  work  of 
the  Lord,  forasmuch  as  ye  know  that  your  labor  is  not 
in  vain  in  the  Lord.” 

Thanks  be  to  God  for  his  unspeakable  gift. 


CHAPTER  XL. 

THE  ASCENSION  OF  CHRIST. 

11  Jesus  saith  unto  her ,  Touch  me  not ;  for  I  am  not  yet  ascended  to 

my  Father :  but  go  to  my  brethren ,  and  say  unto  them ,  I  ascend 

unto  my  Father ,  and  your  Father ;  and  to  my  God ,  and  your 

God.”  John,  20  :  17. 

*  » 

We  have  been  following  Christ  through  his  humilia- 

o  o 

tion,  from  the  time  that  he  left  the  blessed  bosom  of  the 


Ch.  40. 


Christ’s  ascension. 


497 


Father  :  and  now,  as  he  has  finished  the  whole  course  of 
his  obedience  on  earth,  and  risen  again  from  the  dead, 
we  must,  in  this  discourse,  follow  him  back  again  into 
heaven,  to  that  bosom  of  ineffable  delight  and  love 
which,  for  our  sakes,  he  so  freely  left.  He  did  not  rise 
from  the  dead,  to  live  such  a  low,  animal  life  as  this, 
but  a  most  glorious  life,  as  enthroned  King  in  heaven  : 
upon  which  state  he  was  now  ready  to  enter,  as  he  tells 
Mary  in  the  text,  and  bids  her  tell  it  to  the  disciples  5 
”  Go,  tell  my  brethren  that  I  ascend  to  my  Father,”  &c. 
In  which  injunction  we  have, 

1.  The  persons  to  whom  this  message  was  sent, — My 
”  brethren,”  so  he  calls  the  disciples.  A  sweet  term, 
and  full  of  love.  Much  like  that  of  Joseph  to  his 
brethren,  Gen.  45  :  4,  save  that  there  is  much  more  ten¬ 
derness  in  it.  He  reminds  them  in  the  same  breath  of 
what  they  had  done  against  him  ;  ”  I  am  Joseph  your 
brother,  whom  ye  sold :”  but  Christ  says,  ”  Go  tell  my 
brethren,”  without  the  least  mention  of  their  cowardice 
or  unkindness. 

2.  The  message  itself, — Tell  my  brethren,  "  I  ascend 
to  my  Father,  and  your  Father;  to  my  God,  and  your 
God.”  It  is  in  the  present  tense,  as  if  he  were  then 
ascending,  though  he  did  not  ascend  for  some  weeks 
after  ;  but  he  so  expresses  it,  to  show  what  was  the  next 
part  of  his  work,  which  he  was  to  act  in  heaven  for 
them  ;  and  how  much  his  heart  was  set  upon  it :  cr  I  as¬ 
cend  to  my  Father,  and  your  Father;  to  my  God,  and 
your  God.”  This  is  the  substance  of  the  message  sent 
by  Mary  to  the  pensive  disciples.  Hence 

Our  Lord  Jesus  Christ  not  only  rose  from  the  dead ,  but 
ascended  into  heaven  ;  there  to  accomplish  all  that  re¬ 
mained  to  be  done  for  completing  the  salvation  of  his 
people. 

So  much  the  apostle  plainly  witnesses,  ”  He  that  de¬ 
scended  is  the  same  also  that  ascended  up  far  above 


498 


THE  FOUNTAIN  OF  LIFE. 


Ch.  40. 


all  heavens.”  Eph.  4  :  10.  A  fall  and  faithful  account 
of  his  ascension  the  several  evangelists  have  given  us. 
Mark,  16  :  19  ;  Luke,  24  :  51.  This  is  sometimes  called 
his  going  away,  as  John,  16  :  7.  Sometimes  his  being 
exalted.  Acts,  2 :  33.  Sometimes  his  being  made  higher 
than  the  heavens.  Heb.  7  :  26.  And  sometimes  his  en¬ 
tering  within  the  veil.  Heb.  6  :  19,  20.  We  will  here  con¬ 
sider  the  questions :  Who  ascended  1  Whence  did  he 
ascend  1  Whither  1  When  1  How  1  Why  1 

I.  Who  ascended  1  This  the  apostle  answers,  "  the 
same  that  descended,”  Eph.  4  :  9,  10,  namely,  Christ. 
And  himself  tells  us,  "  I  ascend.”  And  though  the  as¬ 
cension  were  of  Christ’s  whole  person,  yet  it  was  a 
figurative  expression  with  respect  to  his  Divine  nature, 
and  rather  applies  to  the  humanity  of  Christ,  which  re¬ 
ally  changed  places  and  conditions.  Hence  he  said,  "I 
came  forth  from  the  Father,  and  am  come  into  the  world ; 
again  I  leave  the  world,  and  go  to  the  Father.”  John, 
16  : 28.  He  goes  away,  and  we  see  him  no  more.  As 
God,  he  is  spiritually  with  us  still,  even  to  the  end  of 
the  world.  But  as  man,  the  heavens  must  contain  him 
"  until  the  restitution  of  all  things.”  Acts,  3  :  21. 

II.  Whence  did  Christ  ascend  1  I  answer,  generally, 
he  is  said  to  ascend  from  this  world,  to  leave  the  world, 
John,  16  :  28;  but  more  particularly,  it  was  from  Mount 
Olivet,  near  Jerusalem,  the  very  place  where  he  began 
his  last  sufferings.  Oh,  what  a  difference  was  there  be¬ 
tween  the  state  of  Christ  in  his  agony  at  the  Mount 
of  Olives  before  his  passion,  and  that  now  at  his  as¬ 
cension  !  But, 

III.  Whither  did  he  ascend  1  It  is  manifest  it  was  into 
the  third  heavens ;  the  throne  of  God,  and  place  of  the 
blessed  ;  where  all  the  saints  shall  be  with  him  for  ever. 
It  is  said  to  be  "far  above  all  heavens,”  that  is,  above 
the  heavens  which  we  see,  for  they  are  but  the  pave¬ 
ment  of  that  stately  palace  of  the  great  King.  He  is 


Ch.  40. 


Christ’s  ascension. 


499 


gone,  saith  the  apostle,  ”  within  the  veil,”  that  is,  into  the 
most  holy  place.  Into  his  Father’s  house,  John,  14  :  2. 
And  he  is  also  said  to  go  to  the  "place  where  he  was  be¬ 
fore,”  John,  6  : 62,  from  whence  at  his  incarnation  he  came. 

IV.  When  did  Christ  ascend  1  Was  it  as  soon  as  he 
arose  from  the  deadl  No  ;  "  after  his  passion,”  he  was 
"  seen  of  them  forty  days,  speaking  of  the  things  per¬ 
taining  to  the  kingdom  of  God.”  Acts,  1  :  3.  And  truly 
the  care  and  love  of  Christ  to  his  people  was  very  mani¬ 
fest  in  his  thus  remaining  with  them.  He  had  ineffable 
glory  prepared  for  him  in  heaven,  and  awaiting  his  com¬ 
ing,  but  he  will  not  go  to  possess  it,  till  he  has  settled  all 
things  for  the  good  of  his  church  here.  F or  in  this  time  he 
confirmed  the  truth  of  his  resurrection,  and  gave  charge 
to  the  apostles  concerning  the  discipline  and  order  of 
his  house  or  kingdom.  When  he  had  set  all  things  in 
order,  he  would,  stay  no  longer.  He  had  a  great  work  to 
do  for  us  in  the  other  world.  He  desired  to  be  no  longer 
here  than  he  had  work  to  do  for  God  and  souls ;  a  good 
pattern  for  the  saints. 

V.  How  did  Christ  ascend  into  heaven  1 

1.  He  ascended  as  a  public  person  or  forerunner ,  m 
our  names,  and  upon  our  account.  So  it  is  said  express¬ 
ly,  Heb.  6  :  19,  20,  speaking  of  the  most  holy  place  with¬ 
in  the  veil,  "  whither  the  forerunner  is  for  us  entered.” 
His  entering  into  heaven  as  our  forerunner,  implies  his 
public  capacity ,  as  one  that  went  upon  our  business  to 
God.  "  I  go  before  to  prepare  a  place  for  you,”  John, 
14  :  2,  to  take  possession  of  heaven  in  your  names. 
The  forerunner  hath  respect  to  others  that  were  to 
come  to  heaven  after  him  in  their  several  generations  ; 
for  whom  he  hath  prepared  mansions,  which  are  kept 
for  them  against  their  coming.  It  also  implies  his  pre¬ 
cedency  ;  he  is  our  forerunner,  but  he  himself  had  no 
forerunner.  Never  any  entered  heaven  before  him,  but 
such  as  entered  in  his  name,  and  through  the  virtue  of 


500 


THE  FOUNTAIN  OF  LIFE. 


Ch.  40 


his  merits.  He  was  the  first  that  ever  entered  into  hea¬ 
ven  directly,  immediately,  in  his  own  name,  and  upon 
his  own  account.  All  the  fathers  who  died  before  him 
entered  in  his  name. 

2.  He  ascended  triumphantly  into  heaven.  "  God  is 
gone  up  with  a  shout,  the  Lord  with  the  sound  of  a 
trumpet.  Sing  praises  to  God,  sing  praises  ;  sing  praises 
unto  our  King,  sing  praises.”  Psa.  47  :  5,  6.  A  cloud 
is  prepared,  as  a  royal  chariot,  to  carry  up  the  King  of 
glory  to  his  princely  pavilion.  "A  cloud  received  him 
out  of  their  sight.”  Acts,  1  :  9.  And  then  a  royal  guard 
of  mighty  angels  surrounded  the  chariot,  if  not  for  sup¬ 
port,  yet  for  the  greater  state  and  solemnity  of  their 
Lord’s  ascension.  And  Oh  what  songs  of  the  blessed 
angels  were  heard  in  heaven  !  How  was  the  whole  city 
of  God  moved  at  his  coming  !  For,  as  when  "  he  brought 
his  first-begotten  in  the  world,  he  said,  let  all  the  angels 
of  God  worship  him,”  Heb.  1  :  6  ;  so  at  his  return  thither 
when  he  had  finished  the  work  of  redemption,  those  ex¬ 
alted  intelligences  gave  no  less  demonstrations  of  their 
delight  and  joy.  The  very  heavens  echoed  and  resound¬ 
ed.  Yea,  the  triumph  is  not  ended,  and  shall  never  end. 

It  is  said,  ”1  saw,  in  the  night  visions,  and  behold  one 
like  the  Son  of  man  came  with  the  clouds  of  heaven, 
and  came  to  the  Ancient  of  days,  and  they  brought  him 
near  before  him.  And  there  was  given  him  dominion, 
and  glory,  and  a  kingdom,  that  all  people,  nations,  and 
languages  should  serve  him.”  Dan.  7  :  13,  14.  This 
vision  of  Daniel  was  accomplished  in  Christ’s  ascension, 
when  they ,  that  is,  the  angels,  brought  him  to  the  An¬ 
cient  of  days,  that  is,  to  God  the  Father,  who,  to  express 
Ids  welcome  to  Christ,  gave  him  glory  and  a  kingdom. 
Therefore  God  is  said  to  ”  receive  him  up  into  glory.” 
1  Tim.  3  :  16.  He  went  up,  and  the  Father  received 
him  ;  yea,  received  so  as  none  ever  was  received  before 
him,  or  shall  be  received  after  him. 


Ch.  40. 


Christ’s  ascension. 


501 


3.  Further,  Christ  ascended  munificently ,  shedding 
forth  abundantly  inestimable  gifts  upon  his  church  at 
his  ascension.  "  Wherefore  he  saith,  when  he  ascended 
up  on  high,  he  led  captivity  captive,  and  gave  gifts  unto 
men.”  The  place  to  which  the  apostle  refers,  is  Psalm 
68  :  17,  18,  where  you  have  both  the  triumph  and  mag¬ 
nificence  with  which  Christ  ascended.  "  The  chariots 
of  God  are  twenty  thousand,  even  thousands  of  angels  : 
the  Lord  is  among  them,  as  in  Sinai,  in  the  holy  place. 
Thou  hast  ascended  on  high,  thou  hast  led  captivity 
captive  :  thou  hast  received  gifts  for  men  ;  yea,  for  the 
rebellious  also,  that  God  might  dwell  among  them.” 
These  words  were  a  celebration  of  the  triumph  of  Da¬ 
vid  over  the  enemies  of  God,  2  Sam.  8;  who  brought 
him  presents,  which  he  dedicated  to  the  Lord.  Just  so 
our  Lord  Jesus  Christ,  when  he  had  overcome  bv  his 
death  on  the  cross,  and  now  triumphed  in  his  ascension, 
receives  his  enemies  as  his  conquest,  and  gives  them, 
by  their  conversion  to  the  church,  for  its  use  and  ser¬ 
vice  :  thus  he  received  gifts,  even  for  the  rebellious,  that 
is,  sanctifies  the  natural  gifts  and  faculties  of  such  as 
hated  his  people  before,  dedicating  them  to  the  Lord,  in 
his  people’s  service.  Thus,  it  -is  said,  Tertullian,  Origen, 
Augustine,  and  Jerome  came  into  Canaan  laden  with 
Egyptian  gold  j  came  into  the  church  richly  laden  with 
natural  learning  and  abilities.  Augustine  was  a  manichee, 
Cyprian  a  magician,  the  learned  Bradwardine  a  proud 
freethinker,  who  once  said,  when  he  read  Paul’s  epis¬ 
tles,  Dedignabar  esse  parvulus ,  ”  I  scorned  such  childish 
things,”  but  he  afterwards  became  a  very  useful  man  in 
the  church  of  God.  And  even  Paul  himself  was  as  fierce 
an  enemy  to  the  church  as  breathed  on  earth,  till  Christ 
gave  him  into  its  bosom  by  conversion,  and  then  no 
mere  man  ever  did  the  Lord  and  his  people  greater  ser¬ 
vice.  Men  of  all  sorts,  greater  and  smaller  lights,  have 
been  given  to  the  church.  Officers  of  all  sorts  were 


502 


THE  FOUNTAIN  OF  LIFE. 


Ch.  40. 


given  it  by  Christ.  Extraordinary  and  temporary,  as 
prophets,  apostles,  evangelists  ;  ordinary  and  standing, 
as  pastors  and  teachers,  which  remain  to  this  day.  Eph. 
4  :  11.  And  those  stars  are  fixed  in  the  church-heaven 
by  a  most  firm  establishment.  1  Cor.  12  :  28.  Thou¬ 
sands  now  in  heaven,  and  thousands  on  earth  also,  are 
blessing  Christ  at  this  day  for  these  his  ascension  gifts. 

4,  Our  Lord  Jesus  Christ  ascended  with  a  blessing  on 
his  lips :  whilst  he  was  blessing  his  people,  he  was 
parted  from  them.  Luke,  24:50,  51.  Therein  making 
good  to  them  what  is  said  by  him,  "  Having  loved  his 
own,  he  loved  them  unto  the  end.”  John,  13:  1.  There 
was  a  great  deal  of  love  manifested  by  Christ  in  this 
last  act  on  earth.  The  last  sight  they  had  of  him  in  this 
world  was  a  most  sweet  and  encouraging  one.  They 
heard  nothing  from  his  lips  but  love,  they  saw  nothing 
in  his  face  but  love,  till  he  mounted  his  triumphant 
chariot,  and  was  taken  out  of  their  sight.  Surely  these 
blessings  at  parting  were  sweet  and  rich.  They  were 
the  mercies  which  his  blood  had  so  lately  purchased  for 
them.  And  they  were  not  only  intended  for  them  who 
had  the  happiness  to  be  with  him  when  he  ascended  ; 
but  they  reach  us  as  well  •  as  them  ;  and  will  reach  the 
last  saint  that  shall  be  upon  the  earth  till  he  come  again. 
They  who  surrounded  Christ  were  but  representatives 
of  the  future  churches.  Matt.  28  :  20.  In  blessing  them, 
he  blesseth  us  also. 

5.  He  ascended,  as  well  as  rose  again,  by  his  own 
power.  He  was  not  merely  passive  in  his  ascension,  but 
it  was  his  own  act.  He  went  to  heaven.  Therefore  it 
is  said,  Acts,  1  :  10,  ”  he  went  up,”  namely,  by  his  own 
Divine  power.  And  this  plainly  evinces  him  to  be  God, 
for  no  mere  creature  ever  rose  from  earth,  far  above  all 
heavens,  as  Christ  did. 

VI.  Why  did  Christ  ascend  1  I  answer, 

1.  If  Christ  had  not  ascended,  he  could  not  have  inter • 


Ch.  40. 


CHRIST  S  ASCENSION. 


50-3 


ceded  in  heaven  for  us  ;  and  take  away  Christ’s  interces¬ 
sion,  and  you  blight  the  hope  of  the  saints.  For  what 
have  we  to  support  us,  under  the  daily  surprisals  of  sin, 
but  this,  that  ”  if  any  man  sin,  we  have  an  Advocate 
with  the  Father:”  mark  that,  " with  the  Father;”  a 
Friend  upon  the  place;  one  that  abides  there,  on  pur¬ 
pose  to  transact  all  our  affairs,  and  as  a  surety  for  peace 
between  God  and  us. 

2.  If  Christ  had  not  ascended,  you  could  not  have  en¬ 
tered  into  heaven ;  for  he  went  to  "  prepare  a  place  for 
you.”  John,  14  :  2.  He  was  the  first  that  entered  heaven 
directly,  and  in  his  own  name  ;  and  had  he  not  done  so, 
we  could  not  have  entered  in  his  name.  The  forerunner 
made  way  for  all  that  should  come  after  him  in  their 
several  generations.  Nor  could  your  bodies  have  ascen¬ 
ded  after  their  resurrection  but  in  virtue  of  Christ’s  as¬ 
cension.  For  he  ascended  in  the  capacity  of  our  Head 
and  Eepresentative  ;  to  his  Father,  and  our  Father  ;  for 
us,  and  himself  too. 

3.  If  Christ  had  not  ascended,  he  could  not  have  enter¬ 
ed  on  the  glory  he  now  enjoys  in  heaven.  This  world 
is  not  the  place  where  perfect  felicity  and  glory  dwell. 
And  then,  how  had  the  promise  of  the  Father  been  made 
good  to  him  1  Or  our  glory,  which  consists  in  being  with, 
and  conformed  to  him,  where  had  it  been  %  "  Ought  not 
Christ  to  suffer,  and  to  enter  into  his  glory  1”  Luke,  24  :  26. 

4.  If  Christ  had  not  ascended,  how  could  we  have 
been  assured  that  his  payment  on  the  cross  made  full 
satisfaction  to  God  ?  How  is  it  that  the  Spirit  convinceth 
the  world  of  righteousness,  John,  16  :  8,  10,  but  from 
Christ’s  going  to  the  Father,  and  returning  hither  no 
more  1  which  gives  evidence  of  God’s  full  satisfaction, 
both  with  his  person  and  work. 

5.  Further  :  How  should  we  have  enjoyed  the  bless¬ 
ings  of  the  Spirit  and  ordinances  if  Christ  had  not  as¬ 
cended  1  If  Christ  had  not  gone  away,  "  the  Comforter 


504 


THE  FOUNTAIN  OF  LIFE. 


Ch.  40 


had  not  come  John,  16:7;  he  begins  where  Christ  had 
finished.  For  he  takes  of  his,  and  shows  it  to  us.  John, 
16  :  14.  And  therefore  it  is  said,  "  The  Holy  Ghost  was 
not  given,  because  Jesus  was  not  yet  glorified.”  John,  17  : 
39.  He  was  then  given  as  a  sanctifying  spirit,  but  not 
given  in  the  measure  that  afterwards  he  was,  to  furnish 
and  qualify  men  with  gifts  for  service.  And,  indeed,  by 
Christ’s  ascension,  both  his  sanctifying  and  his  minis¬ 
tering  gifts  were  shed  forth  more  commonly  and  more 
abundantly  upon  men  ;  so  that  whatsoever  good  of  con¬ 
version,  edification,  support,  or  comfort  you  receive 
from  spiritual  ordinances,  he  hath  shed  forth  that  which 
you  now  see  and  feel.  It  is  the  fruit  of  Christ’s  ascension. 

6.  If  Christ  had  not  ascended,  how  had  all  the  types 
and  prophecies  that  prefigured  and  foretold  it  been  ful¬ 
filled  1  ”  And  the  Scriptures  cannot  be  broken.”  John, 
10  :  35. 

So  that,  upon  all  these  accounts,  it  was  expedient  that 
he  should  go  away.  It  was  for  his  glory,  and  for  our 
advantage.  Though  we  lost  the  comfort  of  his  bodily 
presence,  yet  if  "we  loved  him,  we  should  rejoice,  be¬ 
cause  he  went  to  the  Father.”  John,  14  :  28.  We  ought 
to  have  rejoiced  in  his  advancement,  though  it  had  been 
to  our  loss ;  but  when  it  is  so  much  for  our  benefit,  as 
well  as  his  glory,  it  is  in  all  respects  a  ground  of  joy 
that  he  is  ascended  to  his  Father,  and  our  Father;  to 
his  God,  and  our  God.  It  was  in  view  of  all  the  bless¬ 
ings  flowing  to  us  from  his  ascension,  that  he  charged 
his  people  not  to  be  troubled  at  bis  leaving  them. 
John,  14. 

Inference  1.  Did  Christ  ascend  into  heaven  1  Is  our 
Jesus,  our  treasure  indeed  there  1  Where  then  should 
the  hearts  of  believers  be.  but  in  heaven,  where  their 
Lord,  their  Life  is  1  Surely  it  is  not  good  that  your 
love  and  your  Lord  should  be  in  two  different  countries, 
said  one  that  is  now  with  him.  Up,  and  hasten  after 


Ch.  40. 


Christ’s  ascension. 


505 


him,  that  he  and  you  may  be  together.  Christians,  you 
ascended  with  him  virtually,  when  he  ascended ;  you 
shall  ascend  to  him  personally,  hereafter ;  Oh  that  you 
would  ascend  to  him,  spiritually,  in  acts  of  faith,  love, 
and  desires  daily.  How  good  were  it,  if  we  could  say 
with  the  apostle,  "  Our  conversation  is  in  heaven,  from 
whence  we  look  for  the  Saviour.”  Phil.  3  :  20.  A  heart 
tending  upwards,  is  the  best  evidence  of  your  interest 
in  Christ’s  ascension. 

2.  Did  Christ  go  to  heaven  as  a  forerunner  1  How 
should  we  haste  to  follow  him  ?  Come,  Christians,  M  Lay 
aside  every  weight,  and  the  sin  that  so  easily  besets  you, 
and  run  with  patience  the  race  set  before  you,  looking 
unto  Jesus.”  Heb.  12  :  1,  2.  The  Captain  of  our  salva¬ 
tion  is  entered  within  the  gates  of  the  new  Jerusalem, 
and  calls  to  us  out  of  heaven  to  hasten  to  him ;  pro¬ 
posing  the  greatest  encouragements  to  them  that  follow: 
”  He  that  overcometh  shall  sit  with  me  in  my  throne, 
as  I  also  overcame,  and  am  set  down  with  my  Father  in 
his  throne.”  Rev.  3  :  21.  How  tedious  should  it  seem  to 
us,  to  live  so  long-  at  a  distance  from  our  Lord ! 

3.  Did  Christ  ascend  so  triumphantly,  leading  captivity 
captive  1  How  little  reason  then  have  believers  to  fear 
their  conquered  enemies !  Sin,  Satan,  and  every  enemy, 
were  in  that  day  led  away  in  triumph,  dragged  at  Christ’s 
chariot  wheels,  brought  after  him  as  it  were  in  chains, 
it  is  a  triumphant  sight  to  see  the  necks  of  those  tyrants 
under  the  foot  of  our  Joshua.  He  made  at  that  day  "  an 
open  show  of  them.”  Col.  2  :  15.  Their  strength  is 
broken  for  ever.  In  this  he  showed  himself  more  than 
a  conqueror  ;  for  he  conquered  and  triumphed  too.  Sa¬ 
tan  was  then  trodden  under  his  feet,  and  he  hath  pro¬ 
mised  to  tread  him  under  our  feet  also,  and  that  shortly. 
Rom.  1G  :  20.  Some  power  our  enemies  yet  retain,  the  ser¬ 
pent  may  bruise  our  heel,  but  Christ  hath  bruised  his  head. 

4.  Did  Christ  ascend  so  munificently,  shedding  forth 

Fountain.  no 


506 


TI1E  FOUNTAIN  Of  LIFE, 


Gil.  40 


so  many  mercies  upon  his  people  ;  mercies  of  inestima¬ 
ble  value,  reserved  on  purpose  to  adorn  that  day  1  Oh 
then  see  that  you  abuse  not  the  precious  ascension  gifts 
of  Christ,  but  value  and  improve  them  as  the  choicest 
mercies.  Now  the  ascension-gifts,  as  I  told  you,  are 
either  the  ordinances  and  officers  of  the  church,  (for  he 
then  gave  them  pastors  and  teachers,)  or  the  Spirit  that 
furnished  the  church  with  all  its  gifts.  Beware  you 
abuse  not  either. 

Abuse  not  the  ordinances  and  officers  of  Christ.  This 
is  a  prevailing  sin.  Surely  God  hath  written  to  us  the 
great  things  of  his  law,  and  we  have  accounted  them 
small  things. 

And  see  that  you  abuse  not  the  Spirit ,  whom  God  sent 
from  heaven  at  his  ascension,  to  supply  his  bodily  ab¬ 
sence  among  us,  and  who  is  the  great  pledge  of  his  care 
and  tender  love  of  his  people.  Take  heed  that  you  do 
not  vex  him  by  your  disobedience ;  nor  grieve  him  by 
your  unkindnesses  ;  nor  quench  him  by  your  sinful  ne¬ 
glect  of  duty,  or  abuse  of  light.  Oh  cherish  the  Spirit, 
and  obey  his  voice ;  comply  with  his  designs,  and  yield 
up  yourselves  to  his  guidance  and  conduct.  Methinks, 
to  be  entreated  by  the  love  of  the  Spirit,  Korn.  15  :  30, 
should  be  as  great  an  argument  as  to  be  entreated  for 
Christ’s  sake.  Now,  to  persuade  all  the  saints  to  be 
tender  of  grieving  the  Spirit  by  sin>,  let  me  urge  a  few 
considerations : 

He  was  the  first  and  principal  mercy  that  Christ  receiv¬ 
ed  for  you  at  his  entrance  into  heaven.  It  was  the  first 
thing  he  asked  of  God  when  he  came  to  heaven.  So  he 
speaks,  "I  will  pray  the  Father,  and  he  shall  give  you 
another  Comforter,  that  he  may  abide  with  you.”  John, 
14  :  16.  So  that  the  Spirit  is  the  first-born  of  mercies; 
and  deserves  the  first  place  in  our  hearts  and  esteem. 

The  Spirit  comes  not  in  his  own  name  to  us,  (though, 
if  so,  he  deserves  a  dear  welcome  for  his  own  sake,  and 


Ch.  40. 


Christ’s  ascension. 


507 


for  the  benefits  we  receive  by  him,  whi  h  are  inestima 
ble,)  but  he  comes  to  us  in  the  name ,  and  in  the  love ,  both 
of  the  Father  and  the  Son  ;  as  one  authorized  and  dele¬ 
gated  by  them  :  ”  When  the  Comforter  is  come,  whom 
I  will  send  unto  you  from  the  Father,”  John,  15  :  26  ; 
and  in  John,  14  :  26,  the  Father  is  said  to  ”  send  him 
in  Christ’s  name.” 

But  you  should  beware  of  grieving  the  Spirit,  on  ac¬ 
count  of  his  own  nature  and  office. 

In  his  nature  he  is  God  :  co-equal  with  the  Father  and 
Son  in  nature  and  dignity  :  ”  The  Spirit  of  the  Lord 
spake  by  me,  and  his  word  was  in  my  tongue.  The  God 
of  Israel  said,  the  Rock  of  Israel  spake  to  me.”  2  Sam. 
2-3  :  2,  3.  He  is  God  ;  the  Rock  of  Israel.  God  omnipo¬ 
tent,  for  he  created  all  things.  Gen.  1  :  31.  God  omni¬ 
present,  filling  all  things.  Psalm  139  :  7.  God  omniscient, 
who  knows  your  heart.  Rom.  8  :  27.  Beware  therefore 
of  grieving  him,  for  in  so  doing  you  grieve  God. 

Think  also  of  his  office ,  and  the  benefits  we  receive 
by  him.  Gratitude  and  ingenuousness  must  compel  us 
to  obey  him ;  for  he  is  sent  in  the  character  of  an  Ad¬ 
vocate  to  help  us  to  pray  ;  to  indite  our  requests  for  us  ; 
to  teach  us  what  and  how  to  ask  of  God.  Rom.  8  :  26. 
He  comes  to  us  as  a  Comforter.  John,  14  :  16.  And  none 
like  him.  His  work  is  to  take  of  the  things  of  Christ 
and  show  them  unto  us  ;  that  is,  to  take  of  his  death,  and 
resurrection,  ascension,  yea,  of  his  present  intercession 
in  heaven,  and  show  it  to  us.  It  was  he  that  formed  the 
body  of  Christ  in  the  womb,  and  so  prepared  him  to  be 
a  sacrifice  for  us.  He  filled  that  humanity  with  his  un¬ 
exampled  fullness,  Luke,  1  :  35  ;  Isa.  61:1;  Col.  1  :  19  ; 
thus  fitting  and  anointing  him  for  the  discharge  of  his 
office.  It  is  he  that  gives  efficacy  to  the  ordinances  : 
without  him  they  would  be  a  dead  letter.  It  was  he  that 
blessed  them  to  your  conviction  and  conversion.  2  Cor. 
9:6;  John,  16:9;  1  Pet.  1:12;  1  John,  3  :  24 ;  Rom. 


508 


THE  FOUNTAIN  OF  LIFE. 


Ch.  40. 


8:9  26  ;  John,  14  :  26  ;  Ezek.  36  :  25-27.  Without  him 
you  could  never  have  had  an  interest  in  Christ,  or  commu¬ 
nion  with  Christ.  It  was  he  that  so  often  hath  helped 
your  infirmities,  when  you  knew  not  what  to  say  ;  com¬ 
forted  your  heart  when  it  was  overwhelmed  within  you, 
and  you  knew  not  what  to  do ;  preserved  you  many 
thousand  times  from  sin  and  ruin,  when  you  have  been 
upon  their  slippery  brink.  It  is  he,  in  his  sanctifying 
work,  that  is  the  best  evidence  your  soul  has  for  heaven. 
It  were  endless  to  enumerate  the  mercies  you  have  by 
him.  And  now,  reader,  dost  thou  not  blush  to  think  how 
unworthily  thou  hast  treated  such  a  friend  1  Oh  grieve 
not  the  Holy  Spirit,  whom  Christ  sent  as  soon  as  he 
went  into  heaven,  in  his  Father’s  name,  and  in  his  own 
name,  to  perform  all  these  offices  for  you. 

5.  Is  Christ  ascended  to  the  Father  as  our  forerunner  1 
Then  the  door  of  salvation  stands  open  to  all  believers , 
and  by  virtue  of  Christ’s  ascension 
cend  after  him,  "  far  above  all  heavens.”  O  my  friends, 
what  a  place  hath  Christ  prepared  for  you  !  what  a  splen 
did  habitation  hath  he  provided  for  you  !  "  God  is  not 
ashamed  to  be  called  your  God  ;  for  he  hath  prepared  for 
you  a  city.”  Heb.  11  :  16.  In  that  city  Christ  hath  pro¬ 
vided  mansions  and  resting-places  for  your  everlasting 
abode,  John,  14  :  2,  and  keeps  them  for  you  till  your 
coming.  Oh  how  august  and  glorious  a  dwelling  is  that, 
where  sun,  and  moon,  and  stars  shall  roll  as  much  be¬ 
low  your  feet  as  they  are  now  above  your  heads  !  May 
God  give  us  a  joyful  meeting  within  the  veil  with  our 
forerunner,  and  sweeten  our  passage  into  it  with  many 
a  blessed  foresight  and  foretaste.  And,  in  the  mean 
time,  let  the  love  of  a  Saviour  inflame  our  hearts,  so 
that  whenever  we  cast  a  look  towards  that  place  where 
our  forerunner  is  for  us  entered,  our  souls  may  say,  with 
melting  affections,  Thanks  be  to  God  for  Jesus  Christ  ; 
and  again,  blessed  be  God  for  his  unspeakable  gift 


they  also  shall  as 


Ch.  41. 


Christ’s  exaltation. 


509 


CHAPTER  XL  I . 

THE  SESSION  OF  CHRIST  AT  GOD’S  RIGHT  HAND. 

“  When  he  had  by  himself  purged  our  sins,  sat  down  on  the  right 
hand  of  the  Majesty  on  high.”  Heb.  1 :  3. 

Christ  having  finished  his  whole  work  on  earth,  and 
returned  again  to  his  Father,  assumes  the  seat  prepared 
fol*  him  at  God’s  right  hand.  How  is  his  condition 
changed  within  a  few  days !  Here  he  groaned,  wept, 
labored,  suffered,  and  found  no  rest :  there  he  enters 
into  rest,  sits  down  for  ever  in  the  highest  throne,  pre¬ 
pared  by  the  Father  for  him  when  he  should  have  done 
his  work. 

The  design  of  the  epistle  to  the  Hebrews  is  to  demon 
strate  Christ  to  be  the  fulness  of  all  legal  types  and 
ceremonies,  and  that  whatever  light  glimmered  to  the 
world  through  them,  was  but  as  the  light  of  the  day-star 
to  the  light  of  the  sun.  In  this  chapter  Christ  is  de¬ 
scribed,  and  in  this  third  verse  particularly, 

1.  By  his  essential  and  primeval  glory  and  dignity, 
he  is  "  the  brightness  of  his  Father’s  glory,”  the  very 
refulgency  of  that  Sun  of  glory.  As  the  sun  communi¬ 
cates  its  light  and  influence  to  us  by  its  beams )  so  doth 
God  communicate  his  goodness,  and  manifest  himself 
by  Christ.  Yea.  he  is  ''  the  express  imagev”  or  cha 
racter,  "  of  his  person.” 

2.  He  is  described  by  the  work  he  wrought  here  on 
earth,  in  his  humbled  state.  It  was  a  glorious  work,  and 
wrought  by  his  own  single  hand,  "  when  he  had  by 
himself  purged  our  sins.”  A  work  that  all  the  angels  in 
heaven  could  not  do. 

3.  He  is  described  by  his  glory,  which,  as  a  reward 
of  that  wrork,  he  now  enjoys  in  heaven.  "  When  he  had 


510 


THE  FOUNTAIN  OF  LIFE. 


Ch.  41. 


by  himself  purged  our  sins,  he  sat  down  on  the  right 
hand  of  the  Majesty  on  high  that  is,  the  Lord  clothed 
him  with  the  greatest  power,  and  highest  honor,  that 
heaven  itself  could  afford.  Hence, 

When  our  Lord  Jesus  Christ  had  finished  his  work  on 
earth ,  he  was  placed  in  the  seat  of  the  highest  honor 
and  authority  at  the  right  hand  of  God  in  heaven. 

This  truth  is  transformingly  glorious.  Stephen  had 
but  a  glimpse  of  Christ  at  his  Father’s  right  hand,  and  it 
caused  "  his  face  to  shine  as  it  had  been  the  face  of  an 
angel.”  Acts,  6  :  15.  This  high  advancement  was  fore¬ 
told  and  promised  before  he  undertook  the  work  of  re¬ 
demption.  "  The  Lord  said  unto  my  Lord,  Sit  thou  at 
my  right  hand,  until  I  make  thine  enemies  thy  footstool.” 
Psalm  110  :  1.  And  this  promise  was  performed  to 
Christ  after  his  resurrection  and  ascension,  in  his  su¬ 
preme  exaltation,  far  above  all  created  beings  in  hea¬ 
ven  and  earth.  Eph.  1  :  20-22.  We  shall  here  inquire 
what  is  meant  by  God’s  right  hand ;  and  what  is  im 
plied  in  Christ’s  sitting  there,  his  enemies  being  made 
his  footstool. 

I.  What  are  we  to  understand  here  by  God’s  right 
hand  l  It  is  obvious  that  the  expression  is  figurative. 
God  hath  no  hand,  right  or  left ;  but  it  is  an  expression, 
in  which  God  stoops  to  the  creature’s  understanding, 
implying  honor,  power,  and  nearness. 

1.  The  right  hand  is  the  hand  of  honor ,  where  we 
place  those  whom  we  highly  esteem.  Solomon  placed 
his  mother  in  a  seat  at  his  right  hand.  1  Kings,  2  :  19. 
So  in  token  of  honor,  God  sets  Christ  at  his  right  hand  ; 
called  in  the  text,  the  right  hand  of  Majesty.  God 
therein  expressed  favor,  delight,  and  honor,  such  as  he 
never  conferred  on  any  creature.  "To  which  of  the 
anpels  said  he  at  any  time,  Sit  thou  on  my  right  hand!” 
Heb.  1  :  13. 

2.  The  right  hand  is  also  the  hand  of  power  ;  and  the 


Ch.  41. 


Christ’s  exaltation. 


511 


setting  of  Christ  there,  imports  his  exaltation  to  the 
highest  authority,  and  most  supreme  dominion.  Not 
that  God  the  Father  hath  put  himself  out  of  his  autho¬ 
rity,  and  advanced  Christ  above  himself;  no,  "when  he 
saith  he  hath  put  all  things  under  him,  it  is  manifest  that 
he  is  excepted  which  did  put  all  things  under  him.”  1 
Cor.  15  :  27.  But  to  sit  as  an  enthroned  King  at  God’s 
right  hand,  imports  power,  yea,  the  most  sovereign  and 
supreme  power  ;  which  is  implied  in  the  language  of 
Christ  himself :  "  Hereafter  shall  ye  see  the  Son  of 
man  sitting  on  the  right  hand  of  power.”  Matt.  26  :  64. 

3.  It  also  signifies  nearness  of  place,  and  so  it  is  ap¬ 
plied  to  Christ,  Psalm  110  :  5,  "  The  Lord  at  thy  right 
hand  shall  strike  through  kings  in  the  day  of  his  wrath 
that  is,  the  Lord,  who  is  very  near  thee,  present  with 
thee,  he  shall  subdue  thine  enemies. 

II.  Let  us  see  what  is  implied  in  Christ’s  sitting  at 
God’s  right  hand,  his  enemies  being  made  his  footstool. 

1.  It  implies  the  perfecting  and  completing  of  Chris fs 
work ,  for  which  he  came  into  the  world.  After  his  work 
was  ended,  then  he  sat  down  and  rested  from  those  la¬ 
bors.  "  Every  priest  standeth  daily  ministering  and  of¬ 
fering  oftentimes  the  same  sacrifices,  which  can  never 
take  away  sins :  but  this  man,  when  he  had  offered  one 
sacrifice  for  sins,  for  ever  sat  down  on  the  right  hand 
of  God.”  Heb.  10:  11,  12.  Here  he  assigns  a  double 
difference  between  Christ  and  the  Levitical  priests ; 
they  stand,  which  is  the  posture  of  servants ;  he  sits, 
which  is  the  posture  of  a  Lord.  They  offer  daily,  be¬ 
cause  their  sacrifices  cannot  take  away  sin ;  he  did  his 
work  fully,  by  one  offering  ;  and  after  that,  sits  or  rests 
for  ever  in  heaven. 

2.  His  sitting  at  God’s  right  hand  shows  the  high  sa¬ 
tisfaction  of  God  the  Father  in  him ,  and  in  his  work. 
"  The  Lord  said  to  my  Lord,  Sit  thou  at  my  right  hand 
the  words  are  introduced  as  the  words  of  the  Father 


512 


THE  FOUNTAIN  OF  LIFE. 


Ch.  41. 


welcoming  Christ  to  heaven,  and,  as  it  were,  congratu¬ 
lating  the  happy  accomplishment  of  his  most  difficult 
work.  He  delighted  greatly  to  behold  him  here  in  his 
work  on  earth,  as  expressed  by  a  voice  from  the  excel¬ 
lent  glory,  "  Thou  art  my  beloved  Son,  in  whom  I  am 
well  pleased.”  2  Pet.  1  :  17.  And  himself  tells  us, 
"  Therefore  doth  my  Father  love  me,  because  I  lay 
down  my  life,”  John,  10  :  17 ;  it  was  a  work  dear  to  the 
heart  of  God  from  eternity ;  he  took  infinite  delight  in  it. 

3.  Christ’s  sitting  at  God’s  right  hand  in  heaven, 
shows  the  advancement  of  Christ's  human  nature  to  the 
highest  honor,  even  to  be  the  object  of  adoration  to 
angels  and  men.  For  it  is  properly  his  human  nature 
that  is  the  subject  of  all  this  honor  and  advancement  j 
and  being  advanced  to  the  right  hand  of  Majesty,  it  is 
become  an  object  of  worship  and  adoration.  Not  sim¬ 
ply  as  it  is  flesh  and  blood,  but  as  it  is  personally  united 
to  the  Second  Person  and  enthroned  in  the  supreme 
glory  of  heaven. 

Oh  here  is  the  mystery,  that  flesh  and  blood  should 
over  be  advanced  to  the  highest  throne  of  Majesty,  and 
that  being  there  installed  in  glory,  we  may  now  direct 
our  worship  to  him  as  God-man  ;  and  to  this  end  was 
his  humanity  so  advanced,  that  it  might  be  adored  and 
worshipped  by  all.  "The  Father  hath  committed  all 
judgment  unto  the  Son:  that  all  men  should  honor  the 
Son,  even  as  they  honor  the  Father.”  And  the  Father 
will  accept  of  no  honor  separate  from  his  honor.  There¬ 
fore  it  is  added,  "  He  that  honoreth  not  the  Son,  honor- 
eth  not  the  Father  which  hath  sent  him.”  John,  5 :  22, 
23.  Hence  the  apostles,  in  the  salutations  of  their  epis¬ 
tles,  beg  for  grace,  mercy,  and  peace  from  God  the  Fa¬ 
ther,  and  our  Lord  Jesus  Christ ;  and  desire  the  grace  of 
our  Lord  Jesus  Christ  to  be  with  the  churches. 

4.  It  imports  the  sovereignty  and  supremacy  of  Christ 
over  all :  the  investiture  of  Christ  with  authority  over 


Ch.  41. 


Christ’s  exaltation 


513 


the  empire  of  both  worlds  ;  for  this  belongs  to  him  that 
sits  upon  his  throne.  When  the  Father  said  to  him,  Sit 
thou  at  my  right  hand,  he  thereby  delivered  to  him  the 
dispensation  and  economy  of  the  kingdom.  He  put  the 
awful  sceptre  of  government  into  his  hand.  So  the  apos¬ 
tle  interprets  it ;  "  He  must  reign  till  he  hath  put  all  his 
enemies  under  his  feet.”  1  Cor.  15  :  25.  And  to  this  pur¬ 
pose  the  same  apostle  accommodates  (if  not  expounds) 
the  words  of  the  psalmist,  Thou  madest  him  a  little 
lower  than  the  angels,”  that  is,  in  respect  to  his  hum¬ 
bled  state  on  earth,  "  thou  crownedst  him  with  glory 
and  honor,  and  didst  set  him  over  the  works  of  thy 
hands  ;  thou  hast  put  all  things  in  subjection  under  his 
feet.”  Heb.  2  :  7,  8.  He  is  over  the  spiritual  kingdom, 
the  church,  absolute  Lord.  Matt.  28 :  18-20.  He  is  also 
Lord  over  the  providential  kingdom,  the  whole  world, 
Psalm  110:2;  and  this  providential  kingdom,  being 
subordinate  to  his  spiritual  kingdom,  he  orders  and  rules 
the  providential  for  the  advantage  and  benefit  of  the 
spiritual.  Eph.  1 :  22. 

5.  To  sit  at  God’s  right  hand,  his  enemies  being  made 
his  footstool,  presents  Christ  as  Conqueror  over  all  his 
enemies.  To  have  his  enemies  under  his  feet,  denotes 
conquest  and  complete  victory.  They  trampled  his 
name  and  his  saints  under  their  feet,  and  Christ  will 
tread  them  under  his  feet,  it  is  true  indeed  this  victory 
is  incomplete  as  yet ;  for  now  "  we  see  not  yet  all 
things  put  under  him,  (saith  the  apostle,)  but  we  see 
Jesus  crowned  with  glory  and  honor,”  and  that  is 
enough  ;  enough  to  show  that  the  power  of  his  ene¬ 
mies  is  broken  ;  and  though  they  make  some  opposition 
still,  yet  it  is  to  no  purpose  ;  he  is  infinitely  above 
them,  and  they  must  fall  before  him  ;  all  the  power  of 
God  stands  ready  to  strike  through  his  enemies.  Psalm 
110:  5. 

6.  Christ’s  sitting  in  heaven  shows  us  the  great  and 

22* 


514 


THE  FOUNTAIN  OF  LIFE. 


Ch.  41. 


wonderful  change  in  his  state  and  condition  since  his 
ascension.  Ah,  it  is  far  otherwise  with  him  now  than  it 
was  in  the  days  of  his  humiliation  here  on  earth.  It  were 
good,  as  a  worthy  of  ours  says,  (Case,  in  his  Mount  Pis- 
gah,)  to  compare  in  our  thoughts  the  abasement  of 
Christ,  and  his  exaltation,  as  it  were  in  columns,  one 
over  acrainst  the  other.  He  was  born  in  a  stable,  but 
now  he  reigns  in  his  royal  palace.  Then  he  had  a  man¬ 
ger  for  his  cradle,  but  now  he  sits  on  a  chair  of  state. 
Then,  in  contempt,  they  called  him  the  carpenter’s-son  ; 
now  he  obtains  a  more  excellent  name  than  angels.  Then 
he  was  led  away  into  the  wilderness  to  be  tempted  of 
the  devil  ;  now  it  is  proclaimed,  "  Let  all  the  angels  of 
God  worship  him.”  Then  he  had  not  where  to  lay  his 
head;  now  he  is  exalted  to  be  Heir  of  all  things.  In  his 
state  of  humiliation  "  he  endured  the  contradiction  of 
sinners  in  his  state  of  exaltation  "  he  is  adored  and  ad¬ 
mired  by  saints  and  angels.”  Then  "  he  had  no  form  or 
comeliness  ;  and  when  we  saw  him,  there  was  no  beauty, 
that  we  should  desire  him  :”  now  the  beauty  of  his  coun¬ 
tenance  sends  forth  such  glorious  beams  as  may  dazzle 
the  eyes  of  the  celestial  inhabitants  round  about  him. 

7.  Christ’s  sitting  at  God’s  right  hand  implies  the  ad 
vancement  of  believers  to  the  highest  honor  :  for  this 
session  of  Christ  respects  them,  and  he  sits  there  as  our 
.Representative,  in  which  respect  we  are  made  to  "  sit 
with  him  in  heavenly  places.”  Eph.  2  :  6.  How  secure 
may  we  be  (saith  Tertullian)  who  do  now  in  Christ,  our 
Head,  already  possess  the  kingdom !  Surely  it  is  mat¬ 
ter  of  exceeding  joy  that  Christ  our  Head,  our  flesh  and 
blood,  possesses  all  this  glory  at  his  Father’s  right  hand 

Inference  1.  Is  Christ  so  honored,  to  sit  enthroned  at 
God’s  right  hand  1  What  honor  is  reserved  in  heaven  for 
those  that  are  faithful  to  Christ,  now  on  earth !  Christ 
prayed,  and  his  prayer  was  heard,  that  we  may  be  with 
him  to  behold  the  glory  that  God  hath  given  him,  John, 


Ch.  41. 


Christ’s  exaltation. 


5i5 


17  :  24  ;  and  what  heart  can  conceive  the  felicity  of  such 
a  sight  1  "  Thine  eyes  shall  see  the  king  in  his  beauty.” 
Isa.  33  :  17.  But  this  is  not  all :  though  it  be  much,  to 
be  spectators  of  Christ  on  his  throne  of  glory ;  we  shali 
not  only  see  him  on  his  throne,  but  also  sit  with  him 
enthroned  in  glory.  The  sight  you  shall  then  have  of 
Christ  will  change  you  into  his  likeness.  a  We  shall  be 
like  him,  (saith  the  apostle,)  for  we  shall  see  him  as  he 
is.”  1  John,  3  :  2.  He  will  place  us,  as  it  were,  in  his 
own  throne  with  him.  So  runs  the  promise,  "  To  him 
that  overcometh  will  I  grant  to  sit  with  me  in  my  throne  ; 
even  as  I  also  overcame,  and  am  set  down  with  my 
Father  in  his  throne,”  Rev.  3  :  21 ;  and  so  2  Tim.  2 :  12, 
'  '  If  we  suffer  we  shall  also  reign  with  him.”  The  Fa¬ 
ther  set  Christ  on  his  right  hand,  and  Christ  will  set  the 
saints  on  his  right  hand.  So,  you  know,  the  sheep  are 
placed  by  the  angels  at  the  great  day,  Matt.  25  \  and  so 
the  church,  under  the  figure  of  the  daughter  of  Egypt, 
is  placed  "  on  the  king’s  right  hand,  in  gold  of  Ophir.” 
Psalm  45.  This  honor  have  all  the  saints.  Oh  what  man¬ 
ner  of  love  is  this  !  These  expressions  indeed  do  not  im¬ 
ply  that  the  saints  shall  have  a  parity  of  glory  with  Christ, 
for  in  all  things  he  must  have  the  pre-eminence :  but 
they  show  the  great  honor  Christ  will  give  to  the  saints  ; 
as  also,  that  his  glory  shall  be  their  glory  in  heaven ;  as 
the  glory  of  the  husband  redounds  to  the  wife ;  and 
again,  their  glory  will  be  his  glory,  2  Thess.  1  :  10,  and 
so  it  will  be  a  social  glory.  Oh,  it  is  admirable  to  think 
to  what  free  grace  hath  already  exalted  poor  dust  and 
ashes !  to  think  how  near  the  saints  are  now  to  this 
royal,  princely  Jesus !  But  how  much  higher  are  the 
designs  of  grace  not  yet  fulfilled.  They  transcend  all 
that  we  now  know  !  "  Now  are  we  the  sons  of  God,  but 
it  doth  not  yet  appear  what  we  shall  be.”  1  John,  3  :  2 
Ah  what  reason  have  you  to  honor  Christ  on  earth,  who 
is  preparing  such  honor  for  you  in  heaven ! 


516 


THE  FOUNTAIN  OF  LIFE. 


Ch.  41  _ 


2.  Is  Christ  thus  enthroned  in  heaven  1  Then  how 
impossible  is  it  that  ever  his  interest  should  fail  on 
earth !  The  church  has  many  subtle  and  potent  ene¬ 
mies;  but  as  Haman  could  not  prevail  against  the 
Jews  whilst  Esther  their  friend  spake  for  them  to  the 
king,  no  more  can  they  whilst  our  Jesus  sits  at  his  and 
our  Father’s  right  hand.  Surely  they  that  touch  his 
people  touch  the  very  "apple  of  his  eye.”  Zech.  2  :  8. 
"  He  must  reign  till  he  hath  put  all  enemies  under  his 
feet.”  1  Cor.  15  :  25.  The  enemy  under  his  feet  shall 
not  destroy  the  children  in  his  arms.  He  sits  in  heaven 
on  purpose  to  manage  all  to  the  advantage  of  his  church. 
Eph.  1  :  22.  Are  our  enemies  powerful!  Lo,  our  King 
sits  on  the  right  hand  of  power.  Are  they  subtle  and 
deep  in  their  contrivance  1  He  that  sits  on  the  throne 
overlooks  all  they  do.  "He  that  sits  in  heaven”  be¬ 
holds  and  derides  their  attempts.  Psalm  2  :  4.  He  may 
permit  his  enemies  to  straiten  them  in  one  place,  but  it 
shall  be  for  their  enlargement  in  another.  For  it  is  with 
the  church  as  with  the  sea ;  what  it  loses  in  one  place 
it  gets  in  another,  and  so  really  loses  nothing.  He  may 
suffer  them  also  to  distress  us  in  outward  things,  but  we 
shall  be  recompensed  with  inward  and  better  mercies ; 
and  so  we  shall  lose  nothing.  A  footstool,  you  know,  is 
useful  to  him  that  treads  on  it,  and  serves  to  lift  him  up 
higher  ;  so  shall  Christ’s  enemies  be  to  him  and  his,  albeit 
they  think  not  so.  What  singular  benefits  the  opposition 
of  his  enemies  occasions  to  his  people,  1  have  elsewhere 
shown.  (See  his  Saint  Indeed.) 

3.  Is  Christ  set  down  on  the  right  hand  of  the  Majes¬ 
ty  in  heaven !  Oh  with  what  reverence  should  we  ap¬ 
proach  him  in  the  duties  of  his  worship !  Away  with 
light  and  low  thoughts  of  Christ.  Away  with  formal, 
irreverent,  and  careless  frames  in  praying,  hearing,  yea, 
in  conversing  and  speaking  of  Christ.  Away  with  all 
deadness  and  drowsiness  in  duties ;  for  he  is  a  grea 


Ch  41. 


Christ’s  exaltation. 


517 


King  with  whom  you  have  to  do ;  a  King,  to  whom  the 
kings  of  the  earth  are  but  as  bits  of  clay.  Lo,  the  angels 
cover  their  faces  in  his  presence.  He  is  an  adorable 
Majesty. 

When  John  had  a  vision  of  this  enthroned  King,  about 
sixty  years  after  his  ascension,  such  was  the  overpower¬ 
ing  glory  of  Christ,  as  the  sun  when  it  shineth  in  its 
strength,  that  when  he  saw  him  he  fell  at  his  feet  as 
dead,  till  Christ  laid  his  hand  on  him  and  said,  "  Fear 
not ;  I  am  the  first  and  the  last ;  I  am  he  that  liveth,  and 
was  dead ;  and,  behold,  I  am  alive  for  evermore.”  Rev. 
1  :  17,  18.  When  he  appeared  to  Saul  in  the  way  to 
Damascus,  it  was  in  glory  above  the  glory  of  the  sun, 
which  overpowered  him  also,  and  laid  him  as  one  dead 
upon  the  ground. 

Oh  that  you  did  but  know  what  a  glorious  Lord  you 
worship  and  serve,  who  makes  the  very  place  of  his  feet 
glorious  wherever  he  comes.  Surely  he  "  is  greatly 
to  be  feared  in  the  assembly  of  his  saints,  and  to  be  had 
in  reverence  of  all  that  are  round  about  him.”  There  is 
indeed  a  boldness  or  liberty  of  speech  allowed  to  the 
saints,  Eph.  3  :  12  ;  but  no  rudeness  or  irreverence.  We 
may  indeed  come,  as  the  children  of  a  king  come  to 
their  father,  who  is  both  their  awful  Sovereign  and  ten¬ 
der  Father;  which  double  relation  causes  a  due  mixture 
of  love  and  reverence  in  their  hearts  when  they  come 
before  him.  Though  he  be  your  Father,  Brother,  Friend, 
yet  the  distance  between  him  and  you  is  infinite. 

4.  If  Christ  be  so  gloriously  advanced  in  the  highest 
throne,  then  none,  are  dishonored  by  suffering  the  vilest 
things  for  his  sake.  The  very  chains  and  sufferings  of 
Christ  have  glory  in  them.  Hence  Moses  "  esteemed  the 
reproach  of  Christ  greater  riches  than  the  treasures  in 
Egypt.”  Heb.  11  :  26.  He  not  only  endured  the  re¬ 
proaches  of  Christ,  but  counted  them  treasures,  to  be 
reckoned  among  his  honors  and  things  of  value.  Dis- 


518 


THE  FOUNTAIN  OF  LIFE. 


Ch.  41 


grace  itself  is  honorable,  when  it  is  endured  for  the 
Lord  of  glory.  And  surely  there  is  (as  one  says)  a  little 
paradise,  a  young  heaven,  in  sufferings  for  Christ.  If 
there  were  nothing  else  but  that  they  are  endured  for  him, 
it  would  richly  reward  all  we  can  suffer ;  but  if  we  con¬ 
sider  how  kind  Christ  is  to  them  that  count  it  their 
glory  to  be  abased  for  him ;  that  though  he  be  always 
kind  to  his  people,  he  (if  we  may  so  speak)  overeometh 
himself  in  kindness  when  they  suffer  for  him ;  it  will 
almost  make  us  in  love  with  his  reproaches. 

5.  If  Christ  sat  not  down  to  rest  in  heaven  till  he  had 
finished  his  work  on  earth ;  then  let  us  not  think  of  rest 
till  we  have  finished  our  work.  How  willing  are  we  to 
find  rest  here  !  to  dream  of  that,  which  Christ  never 
found  in  this  world,  nor  any  ever  found  before  us !  Oh 
think  not  of  resting  till  you  have  done  working  and 
done  sinning.  Your  life  and  your  labors  must  end  to¬ 
gether.  "  Write,  (saith  the  Spirit,)  Blessed  are  the  dead 
that  die  in  the  Lord,  for  they  rest  from  their  labors.” 
Rev.  14  :  13.  Here  you  must  be  content  to  dwell  in  the 
tents  of  Kedar ;  hereafter  you  shall  be  within  the  cur¬ 
tains  of  Solomon.  Heaven  is  the  place  of  which  it  may 
be  truly  said,  that  there  "  the  weary  be  at  rest.”  Oh 
think  not  of  resting  on  this  side  heaven. 

Grace  will  not  suffer  you  to  rest  here.  Its  tendencies 
are  beyond  this  world.  It  will  be  looking  and  longing 
for  the  blessed  hope.  A  gracious  person  regards  him¬ 
self  as  a  pilgrim  seeking  a  better  country,  and  is  sus¬ 
picious  of  danger  in  every  place  and  state.  Grace  is  still 
rousing  up  the  sluggish  heart  with  the  language,  ”  Arise, 
depart,  this  is  not  thy  rest,  for  it  is  polluted.”  Micah. 
2  :  10.  Its  further  tendencies  and  continual  jealousies 
will  keep  you  from  long  sitting  still  in  this  world. 

Your  corruptions  also  will  keep  you  from  rest  here. 
They  will  continually  exercise  your  spirits,  and  keep 
you  upon  your  watch.  Saints  have  their  hands  filled 


Ch.  42. 


CHRIST  IN  THE  JUDGMENT. 


519 


with  work  by  their  own  hearts  every  day,  sometimes  to 
prevent  sin,  and  sometimes  to  lament  it ;  and  always  to 
watch  and  fear,  to  mortify  and  kill  it.  Sin  will  not  long 
suffer  you  to  be  quiet.  Rom.  7  :  21-23.  And  if  a  bad 
heart  will  not  break  your  rest  here,  then 

Satan  will  do  it.  He  will  find  you  work  enough  with 
his  temptations  and  suggestions,  and  except  you  can 
sleep  quietly  in  his  arms  as  the  wicked  do,  there  is  no 
rest  to  be  expected.  "  Your  adversary  the  devil  goeth 
about  as  a  roaring  lion,  seeking  whom  he  may  devour ; 
whom  resist.”  1  Pet.  5  :  8. 

Nor  will  wicked  men  suffer  you  to  be  quiet  on  this  side 
heaven.  The  very  name  by  which  they  are  alluded  to  in 
Scripture  speaks  their  turbulent  disposition.  "  My  soul 
(saith  the  holy  man)  is  among  lions :  and  I  lie  even 
among  them  that  are  set  on  fire,  even  the  sons  of  men, 
whose  teeth  are  spears  and  arrows.”  Psalm  57  :  4.  Well, 
then,  seek  to  enter  into  your  rest,  as  Christ  did  into  his, 
having  ”  finished  the  work”  which  was  given  him  to  do. 


CHAPTER  X L 1 1. 

CHRIST’S  ADVENT  TO  JUDGMENT. 

m 

“  And  he  commanded  us  to  preach  unto  the  people ,  and  to  testify  that 
it  is  he  which  was  ordained  of  God  to  be  the  Judge  of  quick 
and  dead.”  Acts ,  10:42. 

Christ,  enthroned  in  the  highest  glory  in  heaven,  is 
there  to  abide  for  the  effectual  and  successful  govern¬ 
ment  both  of  the  world  and  of  the  church,  until  all  given 
him  by  the  Father  before  the  world  was,  and  purchased 
by  the  blood  of  the  cross,  be  gathered  in  ;  and  then 


520 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42. 


cometh  the  judgment  of  the  great  day,  which  will  per 
fectly  separate  the  precious  from  the  vile ;  put  the  re¬ 
deemed  in  full  possession  of  the  purchase  of  his  blood 
in  heaven ;  and  then  shall  he  "  deliver  up  the  kingdom 
to  God,  even  the  Father,  that  God  may  be  all  in  all.” 

This  last  act  of  Christ,  his  judging  the  world,  is  a  spe¬ 
cial  part  of  the  exaltation  and  honor  bestowed  upon 
him,  "because  he  is  the  Son  of  man.”  John,  5:27.  in 
that  day  shall  his  glory,  as  King  and  supreme  Lord, 
shine  forth  as  the  sun  in  its  strength.  Oh  what  an  ho¬ 
nor  will  it  be  to  the  man  Christ  Jesus,  who  stood  ar¬ 
raigned  and  condemned  at  Pilate’s  bar,  to  sit  upon  the 
great  white  throne,  surrounded  with  thousands  and  ten 
thousands  of  angels ;  men  and  devils  waiting  upon  him 
to  receive  the  final  sentence  from  his  mouth  !  In  this 
will  the  glory  of  Christ’s  sovereignty  and  power  be  il¬ 
lustriously  displayed  before  angels  and  men.  And  this 
is  that  great  truth  which  he  commanded  to  be  preached 
and  testified  to  the  people,  namely,  that  it  is  "  lie  which 
is  ordained  of  God  to  be  the  Judge  of  quick  and  dead.” 

Judgment  is  the  prerogative  of  the  whole  undivided 
Trinity  ;  but,  in  its  visible  management  and  execution, 
it  is  assigned  to  Christ. 

The  persons  to  be  judged  are  the  quick  and  dead : 
all  that  at  his  coming  shall  be  living,  or  shall  ever  have 
lived :  all  that  ever  sprang  from  Adam ;  and  all  the 
apostate  spirits  that  fell  from  heaven  and  are  reserved 
in  chains  to  the  judgment  of  this  gFfcat  day,  with  all  the 
actions,  both  secret  and  open,  that  ever  they  did.  2  Cor. 
5  :  10 ;  Rom.  2  :  16. 

The  Fountain  of  this  delegated  authority  is  God  the 
Father  ;  for  he  hath  ordained  Christ  to  be  the  Juage. 
He  is  "  ordained,”  as  the  Son  of  man,  to  this  honorable 
office  and  work.  The  word  denotes  a  firm  establishment 
of  Christ  in  that  office  by  his  Father.  He  is  now,  by 
right  of  redemption,  Lord  and  King.  He  enacts  laws 


Ch.  42. 


CHRIST  IN  THE  JUDGMENT. 


52  J 


for  government,  then  he  comes  to  judge  of  men’s  obe¬ 
dience  and  disobedience  to  his  laws.  Hence, 

Our  Lord  Jesus  Christ  is  ordained  by  God  the  Father  to 
be  the  Judge  of  quick  and  dead. 

This  truth  stands  upon  the  firm  basis  of  Scripture 
authority.  You  have  it  from  his  own  hand,  "  The  Fa¬ 
ther  judgeth  no  man,  but  hath  committed  all  judgment 
unto  the  Son.”  John,  5  :  22.  And  so  the  apostle,  ”  He 
hath  appointed  a  day,  in  the  which  he  will  judge  the 
world  in  righteousness  by  that  man  whom  he  hath  or¬ 
dained.”  Acts,  17:31.  And  again,  "In  the  day  when 
God  shall  judge  the  secrets  of  men  by  Jesus  Christ.” 
Rom.  2  :  16.  We  will  here  show  the  certainty  of  a  judg¬ 
ment  to  come ;  the  quality  and  nature  of  it ;  and  that 
his  being  appointed  Judge  of  the  world  is  a  special  part 
of  Christ’s  exaltation. 

I.  The  certai?ity  of  a  judgment.  This  is  a  truth  of 
firmer  establishment  than  heaven  and  earth.  It  is  no  de¬ 
vised  fable,  no  cunning  artifice  to  keep  the  world  in 
awe ;  but  a  thing  as  confessedly  true  as  it  is  awfully 
solemn.  For, 

1.  As  the  Scriptures  just  cited  (with  2  Cor.  5  :  10  ; 
Eccles.  12  :  14  ;  Matt.  12  :  36  ;  and  many  other  pas¬ 
sages)  plainly  reveal  it;  so  the  justice  and  righteousness 
of  God  require  it  should  be  so.  For  the  Judge  of  all  the 
earth  will  do  right.  Gen.  18:25.  Justice  requires  that 
a  difference  be  made  between  the  righteous  and  the 
wicked  :  "  Say  ye  to  the  righteous,  It  shall  be  well  with 
him  ;  wo  to  the  wicked,  it  shall  be  ill  with  him.”  Isa 
3  :  10,  11.  But  no  such  distinction  is  generally  and  fully 
made  in  this  world.  Yea,  often  the  wicked  prosper,  and 
the  righteous  perish:  "  There  is  a  just  man  that  perish- 
eth  in  his  righteousness,  and  there  is  a  wicked  man  that 
prolongeth  his  life  in  his  wickedness.”  Eccles.  7 :  15. 
Here  the  "  wicked  devoureth  the  man  that  is  more 
righteous  than  himself.”  Flab.  1:13;  as  the  fishes  of 


522 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42. 


the  sea,  where  the  great  and  strong  swallow  up  the 
small  and  weak.  And  even  in  courts  of  judicature,  where 
the  innocent  might  expect  relief,  they  often  meet  with 
the  worst  oppression.  How  fairly  and  justly  therefore 
doth  the  wise  man  infer  a  judgment  to  come  from  this 
consideration:  "  I  saw  under  the  sun  the  place  of  judg¬ 
ment,  that  wickedness  was  there ;  and  the  place  of 
righteousness,  that  iniquity  was  there.  I  said  in  my 
heart,  God  shall  judge  the  righteous  and  the  wicked : 
for  there  is  a  time  there  for  every  purpose  and  for  every 
work,”  Eccles.  3  :  16,  17 ;  which  denotes  that  the  judg¬ 
ment  to  come  is  often  the  only  relief  and  support  with 
which  the  innocent  may  quiet  and  comfort  themselves. 
"  Ye  have  condemned  and  killed  the  just ;  and  he  doth 
not  resist  you.  Be  patient  therefore,  brethren,  unto  the 
coming  of  the  Lord.”  James,  5  :  6,  7.  It  is  confessed  that 
sometimes  God  vindicates  his  providence  against  the 
atheism  of  the  world,  by  particular  strokes  upon  the 
wicked  ;  but  this  is  rare.  And  as  one  of  the  fathers  well 
observes,  "  if  no  sin  were  punished  here,,  no  providence 
would  be  believed ;  again,  if  every  sin  were  open¬ 
ly  punished  here,  no  judgment  hereafter  could  be  ex 
pected.” 

2.  Besides,  man  is  a  reasonable  being,  and  every  rea¬ 
sonable  being  is  an  accountable  being.  He  is  a  subject 
capable  of  moral  government.  His  actions  have  a  rela¬ 
tion  to  law.  He  is  swayed  by  rewards  and  punishments. 
He  acts  by  counsel,  and  therefore  must  expect  to  give 
an  account  of  his  actions.  "  So  then  every  one  of  us 
shall  give  an  account  of  himself  to  God.”  Bom.  14  :  12. 
All  the  gifts  of  body,  mind,  estate,  time,  &c.  are  so 
many  talents  committed  and  intrusted  to  us  by  God  ; 
every  one  has  at  least  one  talent;  and  a  time  to  render 
an  account  for  all  will  come.  Matt.  25  :  14,  15.  We  are 
stewards,  and  stewards  must  give  an  account,  in  order 
to  which  there  must  be  a  day  of  judgment. 


Ch.  42. 


CHRIST  IN  THE  JUDGMENT. 


523 


3.  Our  own  conscience  gives  clear  evidence  of  this 
truth.  Lo,  it  is  engraven  legibly  upon  every  man’s  own 
breast.  Every  one  hath  a  tribunal  in  his  own  conscience, 
which  both  accuses  and  excuses  for  good  and  evil,  and 
which  it  could  never  do,  did  it  not  forebode  a  future 
judgment.  In  this  court,  records  are  now  kept  of  all  we 
do,  even  of  our  most  secret  actions  and  thoughts.  But 
if  no  judgment,  what  need  of  records'?  Nor  let  any 
imagine  that  this  may  'be  but  the  fruit  of  education  ; 
that  having  heard  such  things,  we  are  groundlessly 
alarmed.  For  if  so,  how  comes  it  to  obtain  so  universal¬ 
ly  1  Who  could  be  the  author  of  such  a  common  decep¬ 
tion  I  But  let  us  consider, 

II.  What  manner  of  judgment  this  will  be. 

1.  It  will  he  a  great  and  awful  day.  It  is  called  the 
”  judgment  of  the  great  day.”  Jude,  6. 

The  manlier  of  Christ's  coming  will  be  awfully  so¬ 
lemn,  "For  the  Lord  himself  shall  descend  from  heaven 
with  a  shout,  with  the  voice  of  the  archangel,  and  with 
the  trump  of  God  ;  and  the  dead  in  Christ  shall  rise  first: 
then  we  which  are  alive  and  remain,  shall  be  caught  up 
together  with  them  in  the  clouds,  to  meet  the  Lord  in 
the  air.”  1  Thess.  4  :  16,  17.  Christ  shall  come  forth 
out  of  heaven,  with  the  shouts  of  angels,  above  all  which 
shall  the  voice  of  the  archangel  be  distinctly  heard. 
And  after  this,  the  trump  of  God  shall  sound.  The  dead 
being  raised,  shall  be  gathered  before  the  great  throne 
on  which  Christ  shall  sit  in  his  glory ;  and  there  by  the 
angels  they  shall  be  divided  exactly  to  the  right  and  left 
hand  of  Christ.  Here  will  be  the  greatest  assembly  that 
ever  met;  where  Adam  may  see  his  numerous  offspring, 
even  as  the  sand  upon  the  sea-shore,  which  no  man  can 
number.  And  never  was  such  a  perfect  division  made. 
There  were  apparent  separations  of  the  righteous  and 
the  wicked  in  this  world,  but  no  other  separation  was 
Uke  this.  The  saints  shall  meet  the  Lord  in  the  air  ;  the 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42 


024 

Judge  shall  sit  upon  the  throne,  with  all  the  saints  round 
about  him  ;  the  wicked  remaining  below  upon  the  earth, 
to  receive  their  final  doom. 

These  preparatives  will  make  it  awful ;  and  much 
more  will  the  work  itself ’  on  which  Christ  now  comes, 
be  awful.  It  is  "to  judge  the  secrets  of  men,"  Rom  2  : 
16  j  to  sever  the  tares  from  the  wheat ;  to  present  every 
man  in  his  real  character  j  and  according  as  he  shall  be 
found  on  that  trial,  to  sentence  him  to  his  everlasting 
and  immutable  state.  0  what  a  solemn  thing  is  this ! 

And  no  less  will  the  execution  of  the  sentence  make  it 
a  great  and  solemn  day.  The  heart  of  man  cannot  con¬ 
ceive  what  impressions  the  voice  of  Christ,  from  the 
throne,  will  make,  both  upon  believers  and  unbelievers. 

Imagine  Christ  upon  his  glorious  throne,  surrounded 
with  myriads  and  legions  of  angels,  his  royal  guard ; 
a  poor  unbeliever  trembling  at  the  bar  ;  an  exact  scru¬ 
tiny  made  into  his  heart  and  life  ;  the  dreadful  sentence 
given  ;  and  then  a  cry,  while  he  is  delivered  over  to  the 
executioners  of  eternal  vengeance,  never,  never  to  see  a 
glimpse  of  hope  or  mercy  more. 

Imagine  Christ,  like  the  general  of  an  army,  mention 
ing  with  honor,  at  the  head  of  all  the  hosts  of  heaven 
and  earth,  the  services  that  the  saints  have  done  for  him 
in  this  world  j  then  justifying  them  by  open  proclama¬ 
tion  j  and  then  their  mounting  with  him  to  the  third 
heavens,  and  entering  the  gates  of  the  city  of  God,  in 
the  noble  train  of  saints  and  angels,  to  be  for  ever  with 
the  Lord.  Oh  what  a  great  day  must  this  be ! 

2.  As  it  will  be  an  awful  and  solemn  judgment,  so  it 
will  be  most  exact  and  critical.  The  name  of  the  Judge 
is,  the  "  Searcher  of  hearts."  His  eyes  as  a  flame  of 
fire,  pierce  to  the  dividing  of  the  heart  and  reins.  It  is 
said,  Matt.  12  :  36,  that  men  shall  then  give  an  account 
of  "  every  idle  word  that  they  shall  speak."  It  is  a  day 
that  will  perfectly  discriminate  the  character  of  every 


Ch  42. 


CHRIST  II*  THE  JUDGMENT. 


525 


man.  No  hypocrite  can  escape.  Justice  will  hold  the 
balances  in  an  even  hand. 

3.  It  will  be  a  universal  judgment,  "We  must  all  ap¬ 
pear  before  the  judgment-seat  of  Christ.”  2  Cor.  5  :  10. 
"  Every  one  of  us  shall  give  an  account  of  himself  to 
God.”  Rom.  14  :  12.  Both  those  that  were  under  the 
law,  and  those  that,  having  not  the  law,  were  a  law  unto 
themselves.”  Rom.  2  :  14.  Those  that  had  many  talents, 
and  he  that  had  but  one  talent,  must  appear  at  this  bar; 
those  that  were  carried  from  the  cradle  to  the  grave, 
and  he  that  stooped  for  age  ;  the  rich  and  poor ;  the 
father  and  the  child ;  the  master  and  servant ;  the  be¬ 
liever  and  the  unbeliever,  must  appear  in  that  day.  "I 
saw  the  dead,  small  and  great,  stand  before  God,  and 
the  books  were  opened.”  Rev.  20  :  12. 

4.  It  will  be  a  convicting  judgment.  All  things  will 
be  so  clearly  presented,  that  the  sentence  of  Christ,  both 
on  saints  and  sinners,  shall  be  applauded.  "Righteous 
art  thou,  0  Lord,  because  thou  hast  judged  thus.”  His 
judgments  will  be  as  the  light  that  goeth  forth.  So  that 
those  poor  sinners  whom  he  will  condemn,  shall  be  first 
solf-condemned.  Their  own  consciences  shall  be  forced 
to  confess  that  there  is  not  one  drop  of  injustice  in  all 
that  sea  of  wrath  into  which  they  are  to  be  cast. 

5.  It  will  be  a  supreme  and  final  judgment,  from  which 
lies  no  appeal.  It  is  the  sentence  of  the  highest  and  on¬ 
ly  Lord.  "As  the  ultimate  resolution  of  faith  is  into  the 
word  and  truth  of  God,  so  the  ultimate  resolution  of 
justice  is  into  the  judgment  of  God.”  This  judgment 
is  supreme  and  imperial.  Christ  is  the  only  Potentate, 
1  Tim.  6:5;  the  sentence  once  passed,  its  execution  is 
infallible.  So  you  find  it  in  the  judicial  process  given 
us,  Matt.  25 ;  when  the  sentence  is  pronounced  by 
Christ,  it  is  immediately  added,  "  These  shall  go  away 
into  everlasting  punishment,  but  the  righteous  into  life 
eternal.”  This  is  the  judgment  of  the  great  day. 


526 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42. 

III.  God,  in  ordaining  Christ  to  be  the  Judge,  has 
highly  exalted  him.  Here  his  royal  dignity  will  be  illus¬ 
trated  5  now  he  will  appear  in  his  glory. 

1.  In  executing  judgment  Christ  will  be  glorified  in  his 
kingly  office,  as  fully  as  he  has  been  in  his  other  offices. 
W e  find  but  some  few  glimpses  of  his  kingly  office  break¬ 
ing  forth  in  this  world  :  as,  his  riding  with  hosannas  into 
Jerusalem,  his  driving  the  buyers  and  sellers  out  of  the 
temple,  and  his  title  upon  the  cross :  all  these  were  but 
faint  beams  :  now  that  office  will  shine  in  its  glory,  as  the 
sun  in  the  midst  of  the  heavens.  For  what  were  the  ho¬ 
sannas  of  little  children,  in  the  streets  of  Jerusalem,  to 
the  shouts  and  acclamations  of  thousands  of  angels,  and 
ten  thousands  of  saints  1  What  was  his  driving  the  pro¬ 
fane  out  of  the  temple,  to  his  turning  the  wicked  into  hell, 
and  sending  his  angels  to  gather,  out  of  his  kingdom  every 
thing  that  offendeth  1  What  was  a  title  written  by  his 
judge,  and  fixed  on  the  ignominious  tree,  to  the  name 
that  shall  now  be  seen  "  on  his  vesture,  and  on  his 
thigh,  King  of  kings,  and  Lord  of  lords'!” 

2.  This  will  be  a  display  of  his  glory  in  the  highest ,  be¬ 
fore  the  whole  world.  For  there  will  be  present  at  once, 
and  together,  all  the  inhabitants  of  heaven,  and  earth, 
and  hell :  angels  must  be  there  to  attend  and  minister  ; 
those  glittering  courtiers  of  heaven  must  attend  his 
person:  men  and  devils  must  be  there  to  be  judged: 
and  before  this  great  assembly  will  Christ  appear  in 
royal  majesty.  He  will  "  reign  before  his  ancients  glo¬ 
riously.”  Isa.  24  :  23.  He  will  then  "  come  to  be  glori¬ 
fied  in  his  saints,  and  to  be  admired  in  all  them  that  be¬ 
lieve.”  2  Thess.  1 :  10. 

3.  This  will  roll  away  for  ever  the  reproach  of  his 
death  :  for  Pilate  and  the  high  priest  that  judged  him 
shall  now  stand  quivering  at  his  bar  ;  with  Herod  that 
set  him  at  nought,  and  the  soldiers  and  officers  that  tra¬ 
duced  and  abused  him  :  there  they  that  reviled  him  on 


Ch.  42. 


CHRIST  IN  THE  JUDGMENT. 


527 


the  cross,  wagging  their  heads,  will  stand,  with  trem¬ 
bling  knees,  before  his  throne.  "  For  every  eye  shall  see 
him,  and  they  also  that  pierced  him,  and  all  kindreds 
of  the  earth  shall  wail  because  of  him.”  Rev.  1  :  7. 

Inference  1.  Is  Jesus  Christ  ordained  of  God  to  be 
the  Judge  of  quick  and  dead  1  Great  then  is  the  se¬ 
curity  of  believers  that  they  shall  not  be  condemned  in 
that  day.  Who  shall  condemn,  when  Christ  is  Judge  \ 
If  believers  are  condemned  in  judgment,  Christ  must 
give  sentence  against  them  ;  yea,  and  they  must  con¬ 
demn  themselves  too.  I  say,  Christ  must  give  sentence, 
for  that  is  the  proper  and  peculiar  office  of  Christ.  And 
certainly  no  sentence  of  condemnation  shall  in  that  day 
be  given  by  Christ  against  them.  He  died  to  save  them, 
and  he  will  never  cross  and  overthrow  the  designs  and 
ends  of  his  own  death.  Nay,  they  have  been  cleared 
and  absolved  already.  And  being  once  absolved  by  Di¬ 
vine  sentence,  they  can  never  be  condemned  afterward  ; 
for  one  Divine  sentence  cannot  oppose  another.  He 
justified  them  here  in  this  world  by  faith;  and  declared 
in  his  word,  which  shall  then  be  the  rule  of  judgment, 
Rom.  2:  16,  that  "there  is  no  condemnation  to  them 
that  are  in  Christ.”  Rom.  8  :  1.  And  surely  he  will  not 
retract  his  own  word,  and  give  a  sentence  contrary  to 
his  own  statute-book,  out  of  which  he  hath  told  us  that 
they  shall  be  judged. 

Moreover,  all,  except  those  who  then  survive  on  the 
earth,  will  have  passed  their  particular  judgment  long 
before  that  day  ;  and  being  therein  acquitted  by  God 
the  Judge  of  all,  justified,  and  admitted  into  heaven, 
Christ  cannot  now  condemn  them  with  the  world. 

Nay,  he  that  judgeth  them,  is  their  Head,  Husband, 
Friend,  and  Brother  ;  who  loved  them,  and  gave  himself 
for  them.  Oh  then,  with  what  confidence  may  they  go, 
even  unto  his  throne!  and  say,  with  Job,  Though  he  try 
us  as  fire,  we  shall  come  forth  as  uold  :  we  know  that 


528 


THE  FOUNTAIN  OF  LIFE. 


Ch  42 


we  shall  be  justified.  And  more  than  this,  they  them¬ 
selves  shall  be  the  assessors  with  Christ  in  that  day.  No, 
it  is  not  the  business  of  that  day  to  condemn  them ;  but 
to  absolve  and  pronounce  them  pardoned  and  justified 
in  that  "  time  of  refreshing  from  the  presence  of  the 
Lord;”  Acts,  3:  19 5  a  "time  of  refreshing”  indeed  to 
his  people.  You  that  now  believe,  shall  not  come  into 
condemnation.  John-,  5  :  24.  You  that  now  judge  your¬ 
selves,  shall  not  be  condemned  with  the  world.  1  Cor. 
11 :  31,  32. 

2.  If  Christ  be  ordained  of  God  to  be  the  Judge  of 
quick  and  dead,  how  miserable  will  Christless  souls  be  at 
that  day !  They  that  are  Christless  now,  will  be  speech¬ 
less,  helpless,  and  hopeless  then.  How  will  their  hands 
hang  down,  and  their  knees  smite  together !”  Oh  what 
pale  faces,  quivering  lips,  fainting  hearts,  and  biting  con¬ 
sciences  will  be  among  them  in  that  day !  Oh  dreadful 
day  !  Oh  astonishing  sight !  to  see  the  world  in  a  dread¬ 
ful  conflagration,  the  elements  melting,  the  stars  falling, 
the  earth  trembling,  the  judgment  set,  the  prisoners 
brought  forth!  Oh  who  shall  endure  this  day,  but  those 
that  by  union  with  Christ  are  secured  against  its  danger 
and  dread ! 

Let  me  demand  of  poor  Christless  souls,  whom  this 
day  is  likely  to  take  unawares,  do  you  think  it  possible 
to  avoid  appearing,  when  terrible  citation  is  given  by 
the  trump  of  God  I  Alas,  how  can  you  imagine  it  %  is 
not  the  same  power  that  revived  your  dust,  able  to  bring 
you  before  his  bar  I  There  is  a  necessity  that  you  must 
come  forth,  "We  must  all  appear.”  2  Cor.  5  :  10.  It  is 
not  in  the  sinner’s  choice  to  obey  the  summons  or  not. 

And  if  you  must  appear,  are  there  no  accusers,  nor 
witnesses,  that  will  appear  against  you,  and  confront  you 
in  the  court  1  What  think  you,  was  Satan  so  often  a 
tempter  to  you  here,  and  will  he  not  be  an  accuser  there  1 
Yes,  nothing  more  sure;  for  that  was  the  main  design 


Ch.  42. 


CHRIST  IN  THE  JUDGMENT. 


529 


of  all  his  temptations.  What  think  you  of  your  own 
conscience  1  is  it  not  privy  to  your  secret  wickedness  ! 
does  it  not  now  sometimes  whisper  in  your  ear  what 
you  do  not  like  to  hear  1  If  it  whisper  now,  it  will  thun¬ 
der  then.  Rom.  2 :  15,  16.  Will  not  the  Spirit  accuse 
you,  for  resisting  his  motions  and  stifling  thousands 
of  his  convictions  !  Will  not  your  companions  in  sin 
accuse  you,  who  drew  or  were  drawn  by  you  to  sin] 
Will  not  your  spiritual  teachers  be  your  accusers  I  How 
many  times  have  you  made  them  complain,  Lord,  they 
are  iron  and  brass,  they  have  made  their  faces  harder 
than  a  rock  ;  they  refuse  to  return  !  Will  not  your  very 
relations  be  your  accusers,  to  whom  you  have  failed  in 
all  your  relative  duties  I  Yea,  and  every  one  whom  you 
have  tempted  to  sin,  abused,  defrauded,  overreached  : 
all  these  will  be  your  accusers. 

Then,  being  accused  before  Jesus  Christ,  what  will  you 
plead!  will  you  confess,  or  will  you  deny  the  charge! 
If  you  confess,  what  need  more  !  "  Out  of  thine  own 
mouth  will  I  judge  thee,”  saith  Christ.  Luke,  19  :  22. 
If  you  deny,  and  plead  not  guilty,  thy  Judge  is  the 
Searcher  of  hearts,  and  knoweth  all  things ;  so  that  it 
will  not  at  all  help  thee  to  make  a  lie  thy  last  refuge. 
This  will  add  to  the  guilt,  but  not  cover  it. 

If  no  defence  or  plea  be  left  thee,  then  what  canst 
thou  imagine  should  retard  the  sentence  1  Why  should 
not  Christ  go  on  to  that  dreadful  work  !  "  Shall  not  the 
Judge  of  all  the  earth  do  right!”  Gen.  18:25.  Shall 
he  not  render  to  every  man  according  to  his  deeds  ! 
2  Cor.  5  :  10.  Yes,  no  question  but  he  will  proceed  to 
that  sentence,  how  terrible  soever  it  be  to  you  to  think 
of  it  now,  or  hear  it  then. 

If  sentence  be  once  given  by  Christ  against  thy  soul, 
what  canst  thou  imagine  will  hinder  the  execution!  Will 
he  alter  the  thing  that  is  gone  out  of  his  mouth!  Ps. 
89  :  34  Dost  thou  hope  he  is  more  merciful  and  pitiful 

Fountain.  03 


530 


THE  FOUNTAIN  OF  LIFE. 


Oil.  42 


than  this  1  Thou  mistakest,  if  thou  expect  mercy  in  any 
other  way  than  that  in  which  he  has  revealed  it.  Thou* 
sands  and  ten  thousands  will  rejoice  in,  and  magnify  his 
mercy  then  ;  but  they  are  such  as  obeyed  his  call,  re* 
pented,  believed,  and  obtained  union  with  his  person 
here.  To  unbelievers,  it  is  against  the  settled  law  of 
Christ  and  the  constitution  of  the  Gospel  to  show 
mercy.  But  it  may  be,  you  think  your  tears,  your  cries, 
your  pleadings  with  him  may  move  him.  These,  in 
deed,  might  have  availed  in  time,  but  they  come  out  of 
season  now.  Alas  !  too  late.  What  the  success  of  such 
pleas  and  cries  will  be,  he  has  told  you  in  two  passages 
of  Scripture :  Job,  27  :  8,  9,  "  What  is  the  hope  of  the 
hypocrite,  though  he  hath  gained,  when  God  taketh 
away  his  soul  1  Will  God  hear  his  cry  when  trouble 
cometh  upon  him  1”  Matt.  7 :  22,  23,  "  Many  will  say 
unto  me  in  that  day,  Lord,  Lord,  have  we  not  prophesied 
in  thy  name,  and  in  thy  name  have  cast  out  devils,  and 
in  thy  name  have  done  many  wonderful  works'?  And 
then  will  I  profess  unto  them,  I  never  knew  you  ;  depart 
from  me,  ye  that  work  iniquity.”  And  must  it  come  to 
this  dismal  issue  with  you  indeed  1  God  forbid  it  should. 
Oh  then, 

3.  If  Christ  be  appointed  the  Judge  of  all,  how  are  all 
concerned  to  secure  their  interest  in  him ,  and  therein  an 
eternity  of  happiness  to  their  own  souls,  by  a  living  faith 
in  his  all-cleansing  blood.  Of  all  the  business  that  men 
have  in  this  world,  there  is  none  so  solemn,  so  necessa¬ 
ry,  and  important  as  this.  0,  this  is  a  work,  the  very 
thought  of  the  consequences  of  which  might  drink  up 
your  spirits. 

Summon,  then,  thy  powers  of  reflection  and  considera¬ 
tion  ;  go  alone,  reader,  and,  forgetting  all  other  things, 
ponder  with  thyself  this  thine  own  deep,  dear,  eternal 
concern.  Examine  the  state  of  thy  own  soul.  Look 
into  the  Scriptures,  then  into  thine  own  heart,  and  then 


Ch.  42. 


CHRIST  IN  THE  JUDGMENT. 


531 


to  heaven,  saying,  Lord,  let  me  not  be  deceived  in  so  great 
a  concern  as  this.  Oh  let  not  the  trifles  of  time  drive  the 
impressions  of  death,  judgment,  and  eternity  from  thy 
heart.  Oh  that  that  solemn  word  eternity  might  be  night 
and  day  with  thee  ;  that  the  awe  of  it  may  be  still  upon 
thy  spirit.  A  lady  having  spent  the  whole  afternoon  and 
a  great  part  of  the  evening  at  cards,  in  mirth  and  jollity, 
came  home  late  at  night,  and  finding  her  waiting-maid 
reading,  she  looked  over  her  shoulder  upon  the  book, 
and  said,  poor  melancholy  soul,  why  dost  thou  sit  here 
poring  so  long  upon  thy  book  1  That  night  she  could  not 
sleep,  but  lay  sighing  and  weeping :  her  servant  asked 
her  once  and  again  what  ailed  her  ;  at  last  she  burst  in¬ 
to  tears,  and  said,  Oh !  it  was  one  word  that  I  cast  my 
eye  upon  in  thy  book,  that  troubles  me;  there  I  saw 
that  word  eternity.  How  happy  were  I  if  I  were  pre¬ 
pared  for  eternity!  Sure  it  concerns  us,  seeing  we  look 
for  such  things,  to  be  diligent  that  we  may  be  found  of 
him  in  peace.  Oh  let  not  that  day  come  by  surprise 
upon  you.  Remember,  that  as  death  leaves,  so  judgment 
will  find  you. 

4.  Is  Jesus  Christ  appointed  Judge  of  quick  and  dead! 
Then  look  to  it,  all  you  that  hope  to  be  found  of  him  in 
peace,  that  you  avoid  sin ,  and  daily  practise  those  duties 
to  which  the  consideration  of  that  day  powerfully  per¬ 
suades  you.  Do  you  indeed  expect  such  a  day  I  Oh  then 

See  that  you  be  meek  and  patient  under  all  injuries  and 
abuses  for  Christ’s  sake.  Avenge  not  yourselves,  but 
leave  it  to  the  Lord,  who  will  do  it.  Do  not  anticipate 
the  work  of  God.  "  Be  patient,  my  brethren,  unto  the 
coming  of  the  Lord.”  James,  5  :  7,  8.  Be  communica¬ 
tive,  public-hearted  Christians,  studying  and  devising 
liberal  things  for  Christ’s  distressed  members ;  and  you 
shall  have  both  an  honorable  remembrance  of  it,  and 
a  full  reward  of  it  in  that  day.  Matt.  25  :  34  -36.  Be 
watchful  and  sober,  keep  the  golden  bridle  of  modera- 


532  THE  FOUNTAIN  OF  LIFE.  Ch.  42. 

lion  upon  all  your  affections  ;  and  see  that  you  be  not 
overcharged  with  the  cares  and  love  of  this  present  life. 
Luke,  21  :  34,  35.  Will  you  that  your  Lord  come  and 
find  you  in  such  a  posture  1  Oh  "let  your  moderation 
be  known  unto  all  men.  The  Lord  is  at  hand.”  Phil. 
4  :  5.  Improve  all  your  Master’s  talents  diligently  and 
carefully.  Then  must  you  make  up  your  account  for 
them  all. 

But,  above  all,  be  sincere,  in  your  profession.  Let  your 
hearts  be  found  in  God’s  statutes,  that  you  may  never 
be  ashamed ;  for  this  day  will  be  the  day  of  manifesta¬ 
tion  of  all  hidden  things.  Nothing  is  so  secret,  but  that 
day  will  reveal  it :  "  Beware  of  hypocrisy  ;  for  there  is 
nothing  covered,  that  shall  not  be  revealed  ;  neither  hid, 
that  shall  not  be  known.”  Luke,  12  :  1,  2. 

Thus  I  have  finished,  through  Divine  aids,  the  whole 
doctrine  of  the  work  of  redemption  by  Jesus  Christ.  I 
close  with  a  general 

CONCLUDING  APPEAL. 

And  now,  let  me  persuade  all  those  for  whom  the  dear 
Son  of  God  came  from  the  blessed  bosom  of  the  Father, 
assumed  flesh,  and  laid  down  his  own  life  a  ransom  for 
their  souls  ;  for  whom  he  lived,  died,  rose,  ascended,  and 
lives  for  ever  in  heaven  to  intercede — to  live  wholly  io 
Christ ,  as  Christ  lived  and  died  for  us. 

Oh  brethren,  never  were  the  heathen  world  acquainted 
with  such  arguments  to  deter  them  from  sin,  such  mo¬ 
tives  to  urge  them  to  holiness,  as  I  now  spread  before 
you.  My  request  is,  that  you  give  up  both  your  hearts 
and  lives  to  glorify  the  Father,  Son,  and  Spirit,  whose  you 
are.  Greater  things  are  expected  from  you  than  from 
other  men.  See  that  you  turn  not  all  this  grace  into 
licentiousness.  Think  not  that  because  Christ  hath 
done  so  much  for  you,  you  may  sit  still;  much  less  in¬ 
dulge  yourselves  in  sin,  because  Christ  offered  up  such 


CONCLUDING  APPEAL. 


533 


Ch.  42. 

an  excellent  sacrifice  for  its  expiation.  No,  though  Christ 
came  to  be  a  curse,  he  did  not  come  to  be  a  cloak  for 
sin.  "  If  one  died  for  all,  then  were  all  dead  ;  that  they 
that  live,  should  not  henceforth  live  to  themselves,  but 
unto  him  that  died  for  them.”  2  Cor.  5  :  14,  15.  Oh 
keep  your  lives  pure  and  clean.  "  If  you  live  in  the 
Spirit,  see  that  you  walk  in  the  Spirit,”  Gal.  5  :  25  ; 
that  is,  says  one,  "  shape  and  order  your  lives  and  ac¬ 
tions  according  to  the  dictates,  instinct,  and  impulses  of 
the  Spirit,  and  of  that  grace  of  the  Spirit  planted  in  your 
hearts,  which  tendeth  to  practical  holiness.”  Oh  let  the 
grace  which  is  in  your  hearts  flow  out  in  all  your  ac¬ 
tions.  Let  the  faith  that  is  in  your  hearts  appear  in  your 
prayers;  the  obedience  of  your  hearts  in  hearing;  the 
meekness  of  your  hearts  in  suffering ;  the  mercifulness 
of  your  hearts  in  distributing;  the  truth  and  righteous¬ 
ness  of  your  hearts  in  trading  ;  the  sobriety  and  tem¬ 
perance  of  your  hearts  in  eating  and  drinking.  These 
are  the  fruits  of  Christ’s  sufferings  indeed,  they  are 
sweet  fruits.  Let  grace  refine,  ennoble,  and  elevate  all 
your  actions ;  that  you  may  say,  "  Truly  our  conversa¬ 
tion  is  in  heaven.”  Let  grace  have  the  ordering  of  your 
tongues  and  of  your  hands  ;  the  moulding  of  your  whole 
conversation.  Let  not  humility  appear  in  some  actions 
and  pride  in  others ;  holy  seriousness  in  some  compa¬ 
nies  and  vanity  in  others.  Suffer  not  the  fountain  of  cor¬ 
ruption  to  mingle  with  or  pollute  the  streams  of  grace. 

„But  be  you  in  the  fear  of  the  Lord  all  the  day  long.  Let 
there  be  a  due  proportion  between  all  the  parts  of  your 
con  versation.  Approve  yourselves  the  servants  of  Christ 
in  all  things  ;  "  By  pureness,  by  knowledge,  by  long-suf¬ 
fering,  by  the  Holy  Ghost,  by  love  unfeigned,  by  the 
word  of  truth,  by  the  power  of  God,  by  the  armor  of 
righteousness  on  the  right  hand  and  on  the  left.”  2  Cor. 
6  :  6,  7.  See  then  how  circumspectly  you  walk.  Cut 
off  occasion  from  them  that  desire  occasion ;  and  in 


534 


THE  FOUNTAIN  OF  LIFE. 


Cli  42. 


well-doing  commit  yourselves  to  God,  and  commend 
religion  to  the  world. 

These  great  duties  I  shall  commend  to  your  com 
sciences  by  the  considerations  that  the  redeemed  of  the 
Lord  are  under  the  highest  obligations  to  be  holy  ;  that 
they  are  assisted  to  a  life  of  holiness  ;  and  that  God  in¬ 
tends  to  make  great  use  of  their  lives ,  for  the  conviction 
and  conversion  of  others. 

I.  God  hath  laid  his  redeemed  under  infinite  obliga¬ 
tions  to  'pure  and  holy  lives.  I  know  the  command  lies 
upon  all  men.  Even  those  that  cast  away  the  cords  of 
the  command,  and  break  Christ’s  bonds  asunder,  are  yet 
bound  by  them,  and  cannot  plead  a  dispensation  to  live 
as  they  do.  Yea,  it  is  not  unusual  for  them  to  feel  the 
obligations  of  the  command  upon  their  consciences, 
even  when  their  impetuous  lusts  hurry  them  on  to  its 
violation.  But  there  are  special  ties  that  bind  you  to  ho¬ 
liness  more  than  others.  Many  special  and  peculiar  en¬ 
gagements  you  are  under  from  God ,  from  yourselves , 
from  your  brethren ,  and  from  your  enemies. 

I.  God  hath  laid  you  under  infinite  obligations  to 
purity  and  strictness  of  life.  Yea,  every  person  in  the 
blessed  Trinity  hath  cast  his  cord  over  your  souls,  to 
bind  your  hearts  and  lives  to  the  most  strict  and  full 
obedience  of  his  commands.. 

1.  God  the  Father  hath  obliged  you  to  holiness  of 
life,  not  only  by  the  common  tie  of  creation,  (and  is  it# 
reasonable  that  God,  with  such  infinite  skill,  should  cre¬ 
ate  a  being  to  be  employed  against  him  1  that  he  should 
plant  the  tree,  and  another  eat  the  fruit  of  it  1)  but  he 
also  constrains  you,  by  his  wise  and  merciful  designs 
and  counsels  for  your  recovery  and  salvation.  It  was  he 
that  laid  the  corner-stone  of  your  salvation  with  his 
own  hands.  The  first  motion  sprang  out  of  his  breast. 
If  God  had  not  designed  the  Redeemer  for  you,  the 


Ch.  4*2. 


CONCLUDING  APPEAL. 


535 


world  had  never  seen  him.  It  was  the  act  of  the  Father 
to  give  you  to  the  Son  to  be  redeemed,  and  then  to  give 
the  Son  to  be  your  Redeemer  :  both  stupendous  and  as* 
tonishing  acts  of  grace.  And  in  both  God  acted  as  a 
most  free  Agent.  Oh  how  much  owest  thou  to  the  Lord 
for  this !  And  what  obligations  doth  it  leave  upon  thy 
soul,  to  obey,  please,  and  glorify  him ! 

God  the  Father  also  binds  you  by  his  bountiful  remu¬ 
nerations  of  your  obedience.  What  service  didst  thou 
ever  perform  for  him,  for  which  he  hath  not  paid  thee  a 
thousand  times  more  than  it  is  worth  1  Didst  thou  ever 
seek  him  diligently,  and  not  find  him  a  bountiful  Re¬ 
warder  1  Didst  thou  ever  give  a  cup  of  cold  water  in  the 
name  of  a  disciple,  and  not  receive  a  disciple’s  reward  1 
Matt.  10  :  42.  Hast  thou  not  found  inward  peace  and 
comfort  flowing  into  thy  soul  on  every  act  of  sincere 
obedience  X  Oh  what  a  good  Master  do  the  saints  serve  ! 
You  that  are  remiss  and  inconstant  in  your  obedience, 
you  that  are  heartless  and  cold  in  duties,  hear  how  your 
God  expostulates  with  you :  "  Have  I  been  a  wilderness 
to  Israel,  a  land  of  darkness  1”  Jer.  2  :  31.  Have  I  been 
a  hard  Master  to  you  X  Have  you  any  reason  to  com¬ 
plain  of  me  X  Are  fruits  of  sin  like  fruits  of  obedience  X 
Do  you  know  where  to  find  a  better  master  1  Why  then 
are  you  so  inconstant,  so  sluggish  and  remiss  in  my 
work  X  Surely  God  is  not  slack  to  fulfil  his  promise. 
May  you  not  say  with  David,  "  This  I  had,  because  I 
kept  thy  precepts  1”  Psalm  119  :  56.  There  are  fruits 
in  holiness,  even  present  fruit.  It  is  a  high  favor  to  be 
employed  for  God ;  reward  enough  that  he  will  accept 
any  thing  thou  doest.  But  to  return  every  duty  with 
such  comforts,  such  quickenings,  such  inward  and  out¬ 
ward  blessings  into  thy  bosom,  so  that  thou  mayest 
open  the  treasury  of  thine  own  experience,  view  the 
variety  of  encouragements  and  the  tokens  of  his  love 
received ;  and  say,  This  I  had,  and  that  I  had,  by  wait- 


536 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42. 


ing  on  God  and  serving  him — Oh  what  obligations  are 
these  upon  thee  to  be  ever  abounding  in  the  work  of  the 
Lord!  Though  thou  must  not  work  for  wages,  yet  God 
will  not  let  thy  work  go  unrewarded.  For  he  is  not  un¬ 
righteous  to  forget  your  work  and  labor  of  love. 

Your  Father  hath  further  obliged  you  by  signifying 
to  you  his  great  delight  and  'pleasure  in  your  holiness  and 
purity  of  life.  He  hath  told  you,  that  "  such  as  are  up¬ 
right  in  their  way  are  his  delight.”  Prov.  11  :  20.  That 
he  would  have  you  "  forget  not  to  do  good,  and  to  com¬ 
municate,  for  with  such  sacrifices  he  is  well  pleased.” 
Heb.  13:  16.  You  know  you  cannot  "walk  worthy  of 
the  Lord  to  all  pleasing,”  except  ye  be  "  fruitful  in  every 
uood  word  and  work.”  Col.  1  :  10.  And  what  a  bond  is 

O 

this  upon  you  to  a  holy  life  !  Can  you  please  yourself  in 
displeasing  your  Father  1  If  you  have  the  heart  of  a 
child,  surely  you  cannot.  Oh  you  cannot  grieve  his 
Spirit  by  loose  and  careless  walking,  but  you  must  grieve 
your  own  spirit  too.  How  often  hath  God  pleased  and 
gratified  you,  and  will  you  not  please  him'?  In  many 
things  the  Lord  hath  wonderfully  condescended  to  please 
you,  and  now  there  is  but  one  thing  that  he  desires  of 
you,  and  that  most  reasonable,  yea,  beneficial  to  you,  as 
well  as  pleasing  to  him  ;  "  Only  let  your  conversation 
be  as  it  becometh  the  Gospel  of  Jesus  Christ.”  Phil.  1 :  27. 
This  is  the  one  thing,  the  great  and  main  thing  he  ex¬ 
pects  from  you  in  this  world;  and  will  not  you  do  it  \ 
Can  you  expect  that  he  should  gratify  your  desires,  when 
you  are  so  thoughtless  of  grieving  and  displeasing  him'? 
Well,  if  you  know  what  will  please  God,  and  yet  resolve 
not  to  do  it,  but  will  rather  please  your  flesh,  and  gratify 
the  devil  than  him ;  pray  change  your  profession,  fall 
into  your  own  rank  among  hypocrites,  and  appear  as 
indeed  you  are. 

The  Father  hath  further  obliged  you  to  strictness  and 
purity  of  conversation,  by  his  gracious  promises  to  such 


Ch.  42. 


CONCLUDING  APPEAL 


537 


as  so  walk.  He  hath  promised  to  do  great  things  for 
you,  if  you  "  order  your  conversation  aright.”  Psa.  50 :  23. 
He  will  be  your  sun  and  shield,  if  you  walk  softly  before 
him.  Gen.  15  :  1.  "  He  will  give  grace  and  glory,  and  no 
good  thing  will  he  withhold  from  him  that  walketh  up¬ 
rightly.”  Psa.  84  : 11  And  he  promises  no  more  to  you 
than  he  hath  made  good  to  others  that  have  thus  walked. 
If  you  look  to  enjoy  the  good  of  the  promise,  ycu  are 
obliged  by  all  your  expectations  and  hopes  to  order 
your  life  purely  and  uprightly.  This  hope  will  compel 
you  to  purge  your  life,  as  well  as  your  heart,  from  all 
pollution:  "Having  these  promises,  let  us  cleanse  our¬ 
selves  from  all  filthiness  of  the  flesh  and  spirit,  perfecting 
holiness  in  the  fear  of  God.”  2  Cor.  7 :  1. 

Yea,  he  hath  yet  more  obliged  you  to  strict  and  holy 
lives,  by  his  confidence  in  you ,  that  you  thus  walk  and 
please  him  He  expresseth  himself  in  Scripture,  as  one 
that  dares  trust  you  with  his  glory,  knowing  that  you 
will  be  tender  of  it.  But  if  a  man  repose  confidence  in 
you,  and  trust  you  with  his  concerns,  it  lays  great  obli¬ 
gation  on  you  to  be  faithful.  What  obligations  were  laid 
upon  Abraham  to  walk  uprightly,  when  God  said  of  him, 
"  I  know  him,  that  he  will  command  his  children  and  his 
household  after  him,  and  they  shall  keep  the  way  of  the 
Lord.”  Gen.  18  :  19.  As  for  this  wicked  generation, 
whom  I  will  speedily  consume  in  my  wrath,  they  regard 
not  my  laws,  they  trample  my  commands  under  their 
feet,  they  care  not  how  they  provoke  me,  but  I  expect 
other  things  from  Abraham.  I  know  him,  he  is  a  man 
of  another  spirit,  and  what  I  promise  myself  from  him, 
he  will  make  good.  And  of  like  import  is  Isa.  63 :  7,  8, 
"I  will  mention  the  loving-kindness  of  the  Lord,  and  the 
praises  of  the  Lord,  according  to  all  that  the  Lord  hath 
bestowed  on  us,  and  the  great  goodness  toward  the 
house  of  Israel,  which  he  hath  bestoAved  on  them,  ac¬ 
cording  to  his  mercies,  and  according  to  the  multitude 

23* 


538 


THE  FOUNTAIN  OF  LIFE. 


Cn.  42. 


of  his  loving-kindnesses.  For  he  said,  Surely  they  are 
my  people,  children  that  will  not  lie  :  so  he  was  their 
Saviour.”  Here  you  have  the  endearing  mercies  of  God 
to  that  people,  ver.  7,  and  the  Lord’s  confident  expecta¬ 
tions  of  suitable  returns  from  them,  ver.  8.  As  if  he  had 
said,  I  made  a  full  account,  that  after  all  these  endear¬ 
ments  and  favors  bestowed  upon  them,  they  would  not 
offer  to  be  disloyal  and  false  to  me.  I  have  made  them 
sure  to  myself  by  so  many  bonds  of  love.  "Surely  thou 
wilt  fear  me,  thou  wilt  receive  instruction.”  Zeph.  3  :  7. 
Oh  how  great  are  the  expectations  of  God  from  such 
as  you ! 

You  are  further  bound  to  a  holy  life,  by  what  the 
Son  hath  done  for  you.  Is  not  this  pure  and  holy  life 
the  very  aim  and  end  of  his  death  I  Did  he  not  shed  his 
blood  to  “redeem  you  from  your  vain  conversation  I” 
1  Pet.  1 :  18.  Was  it  not  the  design  of  all  his  sufferings, 
that  "  being  delivered  out  of  the  hands  of  your  enemies, 
you  might  serve  him  in  holiness  and  righteousness  all 
the  days  of  your  life  1”  Luke,  1 :  74,  75.  And  is  not  the 
apostle’s  inference,  2  Cor.  5 :  14,  15,  highly  reasonable  1 
"  If  one  died  for  all,  then  were  all  dead  :  and  that  he 
died  for  all,  that  they  which  live  should  not  henceforth 
live  unto  themselves,  but  unto  Him  that  died  for  theml” 
Did  Christ  only  buy  your  person,  and  not  your  services 
also  1  No,  whoever  hath  thy  time,  thy  strength,  or  any 
part  of  either,  I  can  assure  thee,  Christian,  that  Christ 
hath  paid  for  it,  and  thou  givest  away  what  is  not  thine 
own.  Every  moment  of  thy  time  is  his )  every  talent, 
whether  of  grace  or  nature,  is  his  ;  and  dost  thou  defraud 
him  of  his  own  1  Oh  how  liberal  are  you  of  your  precious 
words  and  hours,  as  if  Christ  had  never  made  a  purchase 
of  them  !  Oh  think  of  this,  when  the  fountain  of  corrup¬ 
tion  flows  out  at  thy  tongue  in  idle  discourse  ;  or  at  thy 
hand,  in  sinful,  unwarrantable  actions  ;  doth  this  become 
the  redeemed  of  the  Lord  1  Did  Christ  come  from  the 


Ch.  42. 


CONCLUDING  APPEAL. 


539 


bosom  of  his  Father  for  this]  Did  he  endure  the  cross, 
and  lay  down  his  life  for  this]  Was  he  so  well  pleased 
with  all  his  sorrows  and  sufferings,  his  pangs  and  agonies, 
for  the  joy  he  should  have  in  seeing  the  travail  of  his 
soul;  and  doth  not  this  constrain  you  to  guard  your 
own  life,  and  keep  it  pure  1  Oh  !  what  will  constrain  you 
if  this  will  not  ]  But, 

This  is  not  all ;  as  the  weigher  casts  in  weight  af¬ 
ter  weight  till  the  scales  are  counterpoised;  so  doth 
God  cast  in  obligation  after  obligation,  and  argument 
upon  argument,  till  thy  heart,  Christian,  be  won  to  this 
heavenly  life.  And  therefore,  as  Elihu  said  to  Job, 
v' Suffer  me  a  little,  and  I  will  show  thee  what  I  have 
yet  to  speak  on  God’s  behalf.”  Chap.  36  :  22.  I  now  plead 
on  behalf  of  the  Holy  Spir'it ,  who  hath  so  many  times 
helped  you  to  plead  for  yourselves  with  God.  He  that 
hath  so  often  refreshed,  quickened,  and  comforted  you, 
he  will  be  quenched,  grieved,  and  displeased  by  an  im¬ 
pure,  loose,  and  careless  conversation ;  and  what  will 
you  do  then  ]  Who  shall  comfort  you  when  the  Com¬ 
forter  is  departed  from  you ;  when  he  that  should  re¬ 
lieve  your  soul  is  far  off]  Oh  "  grieve  not  the  Holy 
Spirit  of  God,  whereby  you  are  sealed  to  the  day  of  re¬ 
demption.”  Eph.  4  :  30.  There  is  nothing  grieves  him 
more  than  an  ungodly  life,  for  he  is  a  holy  Spirit.  As 
water  damps  and  quenches  the  fire,  so  doth  sin  quench 
the  Spirit.  1  Thess.  5  :  19.  Will  you  quench  the  warm 
affections  and  burning  desires  which  he  hath  kindled  in 
your  bosom]  If  you  do,  it  is  a  question  whether  you 
ever  recover  them  again  to  your  dying  day.  The 
Spirit  is  gTieved  when  thy  corruptions  within  are  stirred 
by  temptations,  and  break  out  to  the  defiling  of  thy  life, 
then  is  the  Holy  Spirit  of  God,  as  it  were,  made  sad  and 
heavy  within  thee,  as  that  expression,  ^  Kwrurt,  (Grieve 
not,)  Eph.  4  :  30,  may  be  rendered.  For  thus  thou  resist- 
est  his  motions,  whereby  as  a  loving  constraint  he  would 


540 


THE  FOUNTAIN  OF  LIFE. 


Cii.  42 


lead  and  guide  thee  in  the  way  of  thy  duty ;  yea,  thou 
not  only  resistest  his  motions,  but  crossest  his  grand  de¬ 
sign,  which  is  to  purge  and  sanctify  thee  wholly,  and 
build  thee  up  more  and  more  to  the  perfection  of  holi¬ 
ness.  And  when  thou  thus  forsakest  him,  and  crossest 
his  design  in  thy  soul,  then  doth  he  usually  withdraw  as 
a  man  that  is  grieved  by  the  unkindness  of  his  friend 
This  is  the  fruit  of  a  careless  life.  To  this  sad  issue 
it  will  bring  thee  at  last ;  and  when  it  is  come  to  this, 
thou  shalt  go  to  ordinances  and  duties,  and  find  no 
good  in  them,  no  life-quickening  comfort.  When  thy 
heart,  which  was  wont  to  be  enlarged  and  flowing,  shall 
he  withered  and  dry ;  when,  like  Samson,  thou  shalt  go 
forth  and  shake  thyself,  as  at  other  times,  but  thy 
strength  is  gone ;  then  tell  me,  what  are  the  awful  re¬ 
sults  of  resisting,  quenching,  and  grieving  the  Holy 
Spirit  of  God  by  an  impure  and  ungodly  life  1 

2.  You  are  under  great  obligations  to  your  own  soulsy 
as  well  as  to  God,  to  keep  your  lives  pure.  As  God 
hath  bound  you  to  purity  of  conversation,  so  you  have 
bound  yourselves.  There  are  several  things  in  you,  and 
done  by  you,  which  wonderfully  increase  and  strengthen 
your  obligations  to  practical  holiness. 

Your  clearer  illumination  is  a  strong  bond  upon  your 
souls:  "Ye  were  sometimes  darkness,  but  now  are  ye 
light  in  the  Lord  ;  walk  as  children  of  light.”  Eph.  5  :  8. 
You  cannot  plead  ignorance.  You  stand  convinced  in 
your  own  consciences  before  God,  that  this  is  your  un¬ 
questionable  duty.  Christians,  will  you.  not  all  yield  to 
this  'l  I  know  you  readily  yield.  We  live,  indeed,  in  a 
contentious,  disputing  age.  In  other  things  our  opinions 
are  different.  One  Christian  is  of  this  judgment,  another 
of  that  ;  but  in  this  we  all  meet,  in  one  mind  and  judg¬ 
ment,  that  it  is  our  indisputable  duty  to  live  pure,  strict, 
and  holy  lives.  The  grace  of  God,  which  hath  appeared 
to  you,  hath  taught  you  this  truth  clearly  and  convinc- 


Ch.  42. 


CONCLUDING  APPEAL. 


541 


ingly.  Tit.  2:11,  12.  "  You  have  received  how  you 
ought  to  walk,  and  to  please  God.”  1  Thess.  4:1.  The 
inference,  then,  is  plain  and  undeniable,  that  you  cannot 
walk  as  others,  in  the  vanity  of  their  mind,  without  of¬ 
fering  violence  to  your  own  light.  You  cannot  suffer 
the  corruptions  of  your  heart  to  break  forth  into  prac¬ 
tice,  without  wounding  your  own  conscience :  "He  that 
knoweth  to  do  good,  and  doeth  it  not,  to  him  it  is  sin,” 
James,  4  :  17 ;  yea,  aggravated  sin  ;  sin  beyond  that 
of  the  heathen ;  sin  that  sadly  wastes  and  violates  con¬ 
science.  Certainly  you  have  no  cloak  for  your  sin. 
Besides,  what  pleasure  in  sin  can  you  have  1  Indeed, 
those  who  for  want  of  light  know  not  what  they  do,  or 
whose  consciences  are  seared  and  past  feeling,  may 
seek  a  little  pleasure  (such  as  it  is)  in  sin  ;  but  what 
pleasure  can  you  have,  so  long  as  light  is  ever  breaking 
in  upon  you,  and  smiting  you  for  what  you  do  I 

Again,  you  are  a  professor  of  holiness  ;  you  have  given 
in  your  name  to  Christ,  to  be  his  disciple ;  and  by  this 
your  engagements  to  a  holy  life  are  yet  further  strength¬ 
ened  :  "Let  every  one  that  nameth  the  name  of  Christ 
depart  from  iniquity.”  2  Tim.  2 :  19.  The  name  of  Christ 
is  called  upon  you,  and  it  is  a  worthy  name.  James,  2  :  7. 
You  bear  his  name  as  his  spouse,  or  his  child;  and  will 
you  not  live  suitably  to  it  1  Oh  how  will  that  worthy 
name  of  Christ  be  blasphemed  through  you,  if  you  adorn 
it  not  with  a  becoming  deportment!  Better  you  had 
never  professed  his  name,  than  to  pour  contempt  on  Jesus 
Christ,  by  your  scandalous  conversation,  before  the  eyes 
of  the  world.  Ob,  that  is  a  heavy  charge,  "  Through 
you  is  the  name  of  God  blasphemed  among  the  heathen.” 
Rom.  2:24.  Unhappy  man!  that  ever  thou  shouldst  be 
a  reproach  to  Christ !  The  mass  of  wicked  men  may 
sin,  and  sin  again,  and  the  world  take  little  notice  of  it ; 
but  the  faults  of  professors  are  like  a  blazing  comet,  or 
an  eclipsed  sun,  on  which  all  men  gaze,  and  make  their 


542 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42. 


observations.  Oh  then,  what  manner  of  persons  ought 
you  to  be,  who  bear  the  worthy  name  of  Christ ! 

But  more  than  this,  you  have  obliged  yourself  to  this 
life  of  holiness  by  your  own  prayers.  How  many  times 
have  you  lifted  up  your  hands  to  heaven,  and  cried  with 
David,  ”  O  that  my  ways  were  directed  to  keep  thy 
statutes!  Order  my  steps  in  thy  word:  and  let  not  any 
iniquity  have  dominion  over  me.”  Psa.  119:5,  133.  Were 
you  in  earnest  with  God  when  you  thus  prayed  1  Did 
you  mean  as  you  said!  If  your  heart  and  tongue  agreed 
in  this  request,  doubtless  it  is  as  much  your  duty  to  en¬ 
deavor  to  practise,  as  to  desire  to  possess  those  graces 
of  the  Spirit.  And  more,  all  these  prayers  stand  on  re 
cord  before  the  Lord,  and  will  be  produced  against  you 
as  witnesses  to  condemn  you  for  your  hypocrisy  and 
vanity.  How  often,  also,  have  you  in  your  prayers  la¬ 
mented  and  bewailed  the  sins  of  your  life!  You  have 
said  with  Ezra,  "  O  my  God,  I  am  ashamed,  and  even 
blush  to  look  up  unto  thee.”  Chap.  9  :  6.  And  do  not 
your  confessions  oblige  you  to  greater  circumspection 
and  care  for  time  to  cornel  Will  you  confess  and  sin ; 
and  sin  and  confess  1  go  to  God  and  bewail  your  faults, 
and  then  return  again  to  the  commission  of  them  1  God 
forbid  you  should  thus  dissemble  with  God,  trifle  with 
sin,  and  add  iniquity  to  iniquity. 

You  have  also  often  reproved  or  censured  others  for 
their  falls,  which  adds  to  your  own  obligation  to  walk 
circumspectly.  Have  you  not  often  reproved  your  erring 
brethren  ;  or  at  least  privately  censured  them,  (for  these 
left-handed  blows  of  secret  censure  are  more  common 
than  the  fair  and  open  strokes  of  just  and  due  reproof ;) 
and  will  you  practise  the  same  things  for  which  you 
criminate  and  censure  others  1  "  Thou  that  teachest  an¬ 
other,  teachest  thou  not  thyself  1”  Rom.  2:21.  Will 
your  rebukes  ever  do  good  to  others,  whilst  you  allow 
in  yourself  what  you  condemn  in  them  I  By  these  very 


Ch.  42. 


CONCLUDING  APPEAL. 


543 


reproofs  you  are  self-condemned;  and  out  of  your  own 
mouth  God  will  judge  you.  Your  censures  and  reproofs 
of  others  will  leave  you  without  plea  or  apology,  if  you 
guard  not  carefully  your  own  life.  And  will  you  be  care¬ 
less  still  1  Fear  you  not  the  displeasure  of  God,  nor  the 
wounding  and  disquieting  of  your  own  conscience] 
Surely  these  things  are  of  no  light  value  with  you,  if 
you  be  a  Christian  indeed. 

3.  You  are  further  bound  to  a  life  of  practical  holi¬ 
ness  on  account  of  your  brethren.  If,  through  the  ne¬ 
glect  of  your  hearts,  your  lives  be  defiled  and  polluted, 
many  innocent  and  upright  ones  will  be  reproached  and 
grieved  by  it.  This  mischievous  effect  holy  David  ear¬ 
nestly  deprecated :  u  0  God,  thou  knowest  my  foolish¬ 
ness,  and  my  sins  are  not  hid  from  thee.  Let  not  them 
that  wait  on  thee,  0  Lord  God  of  hosts,  be  ashamed 
for  my  sake  :  let  not  those  that  seek  thee,  be  confound¬ 
ed  for  my  sake,  O  God  of  Israel.”  Ps.  69  :  5,  6.  As  if 
he  had  said,  Lord,  thou  knowest  what  a  weak  and  fool¬ 
ish  creature  I  am,  and  how  liable  to  fall,  if  left  to  my¬ 
self  ;  and  should  I,  through  my  foolishness,  act  unbe¬ 
coming  a  saint,  how  would  this  reproach  and  sadden  the 
hearts  of  thy  people  !  They  will  be  as  men  confounded 
at  the  report  of  my  fall.  The  fall  of  one  Christian  is  a 
reproach  to  all  the  rest.  Thy  loose  and  careless  life 
will  cause  them  to  estrange  themselves  from  thee,  as 
being  ashamed  to  own  thee;  and  canst  thou  bear  that  I 
will  it  not  grieve  and  pierce  your  very  heart  to  see  a 
cloud  of  strangeness  and  trouble  over  the  countenances 
of  your  brethren ;  to  see  yourself  disowned  and  lightly 
esteemed  by  them  I 

This  very  consideration  struck  Ustazanes,  a  great  fa¬ 
vorite  in  the  Persian  court.  Through  fear,  he  had  de¬ 
nied  the  Christian  faith,  and  complied  with  the  idola¬ 
trous  worship  of  the  king.  One  day  sitting  at  the  court- 
gate,  he  saw  Simon,  the  aged  archbishop  of  Seleucia, 


544 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42. 


drawn  along  to  prison  for  his  constancy  in  the  Christian 
faith,  and  felt  such  veneration  for  his  character,  that  hci 
instantly  rose  and  expressed  his  reverence  to  this  holy 
man.  But  the  godly  man  frowned  upon  him,  and  turn¬ 
ed  away  his  face,  as  thinking  such  an  apostate  unworthy 
of  the  least  respect  from  him.  This  struck  Ustazanes 
to  the  heart,  and  drew  from  him  many  tears  and  groans; 
and  thus  he  reasoned  with  himself:  Simon  will  not  own 
me,  and  will  God,  when  I  appear  before  his  tribunal  1 
Simon  will  not  speak  to  me,  will  not  so  much  as  look 
upon  me,  and  can  I  expect  a  good  word  or  look  from 
Jesus  Christ,  whom  I  have  so  shamefully  betrayed  and 
denied!  Hereupon  he  threw  off  his  courtly  robes  and 
put  on  mourning  apparel,  professed  himself  a  Christian, 
and  died  a  martyr.  Oh  it  is  a  piercing  thing  to  an  honest 
heart,  to  be  cast  out  of  the  favor  of  God’s  people.  If 
you  dishonor  your  profession,  neither  God  nor  his 
people  will  look  kindly  upon  you. 

4.  Your  very  enemies  should  engage  you  to  this  pure 
and  holy  life,  both  as  they  are  your  bold  censurers  and 
your  watchful  observers.  They  censure  you  as  hypo¬ 
crites,  and  will  you  give  them  ground  for  such  a  charge  I 
They  say,  your  tongues  only  are  more  holy  than  other 
men’s ;  and  shall  they  prove  it  from  your  practice  1  They 
also  observe  you  diligently,  and  are  highly  gratified  by 
your  falls.  If  your  lives  he  loose  and  defiled,  you  will 
not  only  be  a  shame  to  your  friends,  but  the  song  of  your 
enemies.  You  will  gratify  all  the  enemies  of  God.  For 
this  they  are  watching.  And  they  triumph  in  your  falls, 
not  only  from  the  deep-rooted  enmity  between  the  friends 
and  enemies  of  Christ,  but  because  all  your  errors  are 
as  so  many  absolutions  to  their  consciences,  and  justifi¬ 
cations  (as  they  think)  of  their  ways  and  practices.  For, 
as  your  strictness  and  holiness  condemn  them,  as  Noah, 
by  his  godly  life,  condemned  the  world,  Heb.  11:7;  so 
when  you  fall,  you,  as  it  were,  absolve  their  consciences, 


CONCLUDING  APPEAL. 


545 


Ch.  42. 

and  loose  the  bonds  of  conviction  you  had  made  fast 
upon  them.  Oh,  say  they,  whatever  these  men  talk,  we 
see  they  are  no  better  than  we.  They  can  do  as  we  do. 
They  can  deceive  and  cheat  for  advantage.  They  can 
comply  with  any  thing  for  their  own  ends  :  it  is  not  con¬ 
science,  as  we  once  thought,  but  mere  humor,  that  made 
them  so  precise.  And  Oh!  what  a  sad  thing  is  this! 

,  Hereby  you  shed  soul-blood.  You  fasten  the  bonds  of 
death  upon  their  souls.  You  kill  those  convictions, 
which,  for  any  thing  you  know,  might  have  ended  in 
their  conversion.  When  you  fall,  you  may  rise  again ; 
but  they  may  fall  at  your  example,  and  never  rise  more, 
never  have  a  good  opinion  of  the  ways  of  God  or  of 
his  people  any  more.  Upon  this  consideration,  David 
begs  of  God,  "Lead  me,  0  Lord,  in  thy  righteousness, 
because  of  mine  enemies,”  (or  observers,)  "make  thy 
way  straight  before  my  face.”  Psalm  5  :  8.  Thus  you 
see  how  your  very  enemies  should  influence  you  to  a 
holy  life. 

Now  what  think  you  of  all  this'?  Are  you  not  obliged 
to  this  purity  of  life  1  Are  all  these  bonds  such  that  you 
can  free  yourselves  from  them  at  pleasure  1  If  all  these 
things  are  of  no  force  with  you,  may  it  not  be  question¬ 
ed,  notwithstanding  your  profession,  whether  any  spi¬ 
ritual  principle,  any  fear  of  God,  or  love  to  Christ,  be 
in  your  soul  1 

II.  Consider,  as  you  are  more  obliged  than  others  to 
keep  the  issues  of  life  pure,  so  God  hath  given  you 

GREATER  ASSISTANCES  AND  ADVANTAGES  for  it  than  Others 

have.  God  hath  not  been  wanting  in  helps  and  means. 
Even  the  heathen,  who  are  without  the  Gospel,  will  be 
speechless  and  inexcusable  before  God  ;  how  much  more 
will  you  be  if  your  life  be  still  unholy,  who,  besides  the 
light  of  nature  and  the  general  light  of  the  Gospel, 
have  such  a  principle  put  within  you,  such  patterns  set 


546 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42. 


before  you,  such  an  assistant  ready  to  help  you ;  so 
many  rods  to  quicken  you  and  prevent  your  wandering. 

1.  Shall  men  of  such  principles  walk  as  others  do  1 
Shall  we  lament  for  you,  as  David  once  did  for  Saul,  say 
ing,  "  There  the  shield  of  the  mighty  was  vilely  cast 
away,  the  shield  of  Saul ;  as  though  he  had  not  been 
anointed  with  oil;”  There  the  honor  of  a  Christian  was 
vilely  cast  away,  as  though  he  had  not  been  anointed 
with  the  Spirit 'l  "You  have  received  an  unction  from 
the  Holy  One,”  which  teacheth  you  all  things,  1  John, 
2  :  20 ;  an  illumination  far  above  that  which  is  in  other 
men.  1  Cor.  2  :  12.  "  Ye  are  his  workmanship,  created 
in  Christ  Jesus  unto  good  works.”  Eph.  2  ;  10.  This 
holy  spirit,  or  principle,  enkindled  in  the  soul,  has  such 
a  tendency  to  this  holy  life,  that  if  you  live  not  purely 
and  strictly,  you  must  offer  violence  to  your  own  prin¬ 
ciples  and  new  nature. 

This  principle  affords  you  a  twofold  help  to  a  life  of 
holiness.  It  restrains  from  sin,  as  in  Joseph ;  "  How 
can  I  do  this  great  wickedness  and  sin  against  God  1” 
And  it  also  inclines  you  powerfully  to  obedience.  It  is 
a  curb  to  sin,  and  a  spur  to  holiness.  It  is  impossible  for 
others  to  live  spiritually  and  heavenly,  because  they 
have  no  new  nature  to  incline  them  thereto.  And,  me- 
thinks,  it  should  be  hard  for  you  to  live  carnally  and 
sensually,  and  therein  cross  the  very  bent  and  tendency 
of  the  new  creation  which  is  formed  in  you.  How  can 
you  neglect  prayer,  as  others  do,  whilst  the  Spirit,  by 
divine  pulsations,  is  awaking  and  rousing  up  your  slug¬ 
gish  hearts  with  such  inward  motions  and  whispers  as 
Psalm  27  :  8,  "  Seek  ye  my  face ;”  yea,  whilst  you  feel 
(during  your  omissions  of  duty)  something  within  that 
bemoans  itself,  and,  as  it  were,  cries  for  food,  and  will 
not  let  you  be  quiet  till  it  be  relieved  1  How  can  you 
give  your  hearts  to  the  world,  as  other  men  do,  when  all 
the  while  your  spirit  is  restless,  and  aches  like  a  bone 


Ch.  42. 


CONCLUDING  APPEAL. 


547 


out  of  joint  1  And  you  can  never  be  at  ease  till  you 
come  back  to  God,  and  say,  as  Psalm  116  :  7,  "Return 
unto  thy  rest,  0  my  soul.”  Is  it  not  hard,  yea,  naturally 
impossible,  to  fix  a  stone  and  make  it  abide  in  the  fluid 
air  1  Doth  not  all  matter,  in  a  restless  motion,  tend  to 
its  proper  centre,  and  desire  its  own  perfection  1  So  doth 
this  new  creature  also.  You  see  how  the  rivers  in  their 
course  will  not  be  checked,  but  bear  down  all  the  obsta¬ 
cles  in  their  way ;  a  stop  doth  but  make  them  rage  the 
more,  and  run  the  swifter  afterwards. 

There  is  a  central  force  in  these  material  things,  which 
never  ceases  to  act.  And  such  is  the  impulse  of  a  renew¬ 
ed  soul :  "  It  shall  be  in  him  a  well  of  water  springing 
up.”  John,  4  :  14.  And  is  it  not  hard  for  you  to  keep  it 
down,  or  turn  its  course  1  Was  it  not  so  with  David  and 
Jeremiah  1  If  you  do  not  live  holy  lives,  you  must  cross 
your  own  new  nature,  and  violate  the  law  that  is  written 
in  your  heart.  Till  you  were  converted,  says  one,  the 
flesh  was  predominant,  and  therefore  it  was  impossible 
for  you  to  live  any  other  than  a  fleshly  life  j  for  every 
thing  will  act  according  to  its  predominant  principle. 
Should  you  not  then  live  a  spiritual  life  1  Should  not  the 
law  of  God,  written  in  your  hearts,  be  legible  in  your 
lives  1  Oh  should  not  your  lives  be  according  to  the  ten¬ 
dency  of  your  hearts  1  Doubtless  this  is  no  small  advan¬ 
tage  to  practical  holiness.  But, 

2.  Besides  this  principle  within,  you  have  no  small 
assistance  for  purity  of  life,  by  the  excellent  •patterns  be¬ 
fore  you.  The  path  of  holiness  is  no  untrodden  path. 
Christ  and  his  servants  have  beaten  it  before  you.  The 
life  of  Christ  is  your  copy,  and  it  is  a  fair  copy  indeed, 
without  a  blot.  Oh  what  an  advantage  is  this,  to  draw 
all  the  lines  of  your  actions  according  to  his  example ! 
This  glorious,  grand  example  is  often  urged  for  your 
imitation  :  "  Looking  unto  Jesus.”  Heb.  12  :  2.  He  hath 
left  you  "  an  example,  that  ye  should  follow  his  steps.” 


548 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42. 


1  Pet.  2:21.  His  life  is  a  living  rule  to  his  people  j  and 
besides  Christ’s  example,  you  have  a  cloud  of  witnesses, 
and  these  men  of  like  passions,  temptations,  and  con¬ 
stitutions  with  you  j  who  have  gone  before  you  in  ex¬ 
emplary  holiness.  The  Holy  Ghost  intending  therein 
your  special  help  and  advantage,  hath  inspired  many  to 
write  the  lives  of  the  saints,  and  preserve  for  your  use 
their  holy  sayings  and  heavenly  actions.  He  bids  you 
"  take  them  for  an  example.”  James,  5  :  10.  Oh!  what 
excellent  men  have  gone  before  you  !  what  renowned 
worthies  have  led  the  way !  Men,  whose  conversation 
was  in  heaven,  while  they  tabernacled  on  earth.  W  hile 
this  lower  world  had  their  bodies,  the  world  above  had 
their  hearts  and  their  affections.  Their  actions  and  their 
designs  were  for  heaven.  Men  that  improved  troubles 
and  comforts,  losses  and  gains,  smiles  and  frowns,  and 
all  for  heaven  ]  their  hearts,  their  language,  and  their 
lives  were  full  of  heaven.  Oh  what  singular  help  is  this  ! 
Where  they  followed  Christ,  and  kept  the  way,  they  are 
set  before  you  for  your  imitation ;  and  where  any  of 
them  turned  aside,  you  have  a  mark  set  upon  that  ac 
tion  for  your  caution  and  prevention.  Does  any  strange 
or  unusual  trial  befall  you  1  Here  you  may  see  "  the 
same  affliction  accomplished  in  your  brethren.”  1  Pet. 
5  :  9.  Here  is  a  store  of  good  company  to  encourage 
you.  Do  the  world  and  the  devil  endeavor  to  turn  you 
from  your  duty,  by-  loading  it  with  shameful  scoffs  or 
sufferings'?  You  may  look  to  Jesus,  who  despised  the 
shame  ;  and  to  your  brethren,  who  counted  it  their  ho¬ 
nor  to  be  dishonored  for  the  name  of  Christ.  Acts,  5:41. 
Is  it  a  dishonor  to  thee  to  be  ranked  with  Abraham, 
Moses,  David,  and  such  as  were  the  glory  of  the  age  in 
which  they  lived  1  Art  thou  at  any  time  in  discourage¬ 
ment,  and  ready  to  despond  under  any  burden  1  Oh, 
how  mayest  thou  be  animated  by  such  examples  !  Some 
sparks  of  their  holy  courage  cannot  but  steal  into  thy 


CONCLUDING  APPEAL. 


549 


Ch.  42. 

breast  whilst  thou  considerest  them.  In  them  God  hath 
set  before  thee  the  possibility  of  overcoming  all  diffi¬ 
culties  ;  thou  seest  men  of  the  same  mould,  who  had  the 
same  trials,  discouragements,  and  fears  that  now  thou 
hast,  and  yet  overcame  all.  How  is  thy  unbelief  checked 
when  thou  sayest,  Oh !  I  shall  never  reach  the  end,  1 
shall  one  day  utterly  perish !  Why  dost  thou  say  so  ? 
Why  may  not  such  a  poor  creature  as  thou  art  be  car¬ 
ried  through  as  well  as  they  1  Had  not  they  the  same 
temptations  and  corruptions  with  you  I  Were  they  not 
all  troubled  with  an  evil  heart,  an  insnaring  world,  and 
a  busy  devil,  as  well  as  you  I  Alas  !  when  they  put  on 
the  divine,  they  did  not  put  off  the  human  nature  ;  but 
complained,  and  feared,  as  you  do ;  and  yet  were  car¬ 
ried  through  all. 

Oh  what  an  advantage  have  you  in  this  respect !  They 
that  first  trusted  in  Christ  had  not  such  helps.  You  have 
the  benefit  of  their  experience.  You,  in  these  last  times, 
have  certainly  the  best  helps  to  holiness ;  and  yet,  will 
not  you  live  strictly  and  purely]  Will  you  take  the 
name  and  profession  of  Christians,  and  yet  be  lofty  in 
your  spirit,  earthly  in  your  designs,  negligent  of  duty, 
vain  in  your  communications  ]  Pray,  from  which  of  all 
the  saints  did  you  learn  to  be  proud  ]  Did  you  learn  it 
from  Christ,  or  any  of  his]  From  which  of  his  saints 
did  you  learn  to  be  earthly  and  covetous,  passionate 
and  censorious,  overreaching  and  crafty  ]  If  you  have 
read  of  such  sins  committed  by  them,  have  you  not  also 
read  of  their  shame  and  sorrow,  their  repentance  and 
reformation  I  If  you  have  found  any  such  blots  in  their 
lives,  they  were  left  there  designedly,  to  prevent  the 
same  in  yours.  Oh  what  a  help  to  holiness  is  this ! 

3.  You  have  not  only  a  principle  within  you,  and  a 
pattern  before  you,  but  you  have  also  an  omnipotent 
Assista?it  to  help  and  encourage  you  throughout  your 
way.  Are  you  feeble  and  infirm  !  and  is  every  tempta- 


550 


THE  FOUNTAIN  OF  LIFE. 


Ch.42 


tion,  even  the  weakest,  strong  enough  to  turn  you  out 
of  the  way  of  your  duty  X  Lo,  God  hath  sent  his  Spirit 
to  help  your  infirmity.  Rom.  8  :  26.  No  matter  then 
how  weak  you  are,  how  many  and  mighty  your  diffi¬ 
culties  and  temptations  are,  as  long  as  you  have  such 
an  Assistant  to  help  you.  Great  is  your  advantage  for  a 
holy  life  in  this  respect. 

When  a  temptation  to  sin  presses  sore  upon  you,  he 
pleads  with  your  conscience  withm,  whilst  Satan  is  tempt¬ 
ing  without.  How  often  hath  he  brought  such  Scrip¬ 
tures  to  your  remembrance,  as  have  saved  you  out  of 
the  temptation  !  If  you  attend  to  his  voice,  you  may 
hear  a  voice  within  you,  "  Oh,  do  not  this  abominable 
thing  which  I  hate.”  Jer.  44  :  4.  "  Thine  eyes  shall  be¬ 
hold  thy  teachers ;  and  thine  ears  shall  hear  a  word  be¬ 
hind  thee,  saying,  This  is  the  way,  walk  ye  in  it,  when 
ye  turn  to  the  right  hand,  and  when  ye  turn  to  the  left.” 
Isa.  30  :  20,  21.  Here  you  have  a  twofold  help  to  holi¬ 
ness,  the  outward  teaching  of  the  word,  verse  20,  and 
the  inward  teachings  of  the  Spirit,  verse  21. 

When  you  walk  ho] ily  and  closely  with  God  in  duty, 
and  the  Spirit  encourages  you  by  those  inward  comforts, 
sealings,  and  joys  you  have  from  him  at  such  times ; 
how  often  does  he  refresh  your  spirits  in  public  ordi¬ 
nances,  and  in  private  duties,  with  his  hidden  manna, 
with  marrow  and  fatness,  with  incomparable  and  un¬ 
speakable  comforts,  and  all  this  to  strengthen  and  en¬ 
courage  you  in  your  way. 

When  you  are  indisposed  to  duty,  and  find  your  hearts 
empty  and  dry,  he  is  ready  to  fill,  quicken ,  and  raise  them  ; 
so  that  often  the  beginning  and  the  end  of  your  prayers, 
hearing,  or  meditations,  are  as  unlike  as  if  one  man  had 
begun  and  another  ended  the  duty. 

Oh  then,  what  assistances  for  a  holy  life  have  you ! 
Others  indeed  are  bound  to  resist  temptation  as  well  as 
you ;  but,  alas !  having  no  special  assistance  from  the 


Ch.  42 


CONCLUDING  ArPEAL. 


551 


Spirit,  what  can  they  do  1  It  may  be,  they  reason  with 
temptation  a  little  while,  and  in  their  own  strength  re¬ 
solve  against  it ;  but  how  easy  a  conquest  doth  Satan 
make  where  he  meets  no  greater  opposition  than  this ! 
Others  are  bound  to  hear,  meditate,  and  pray,  as  well  as 
you  ;  else  the  neglect  of  these  duties  would  not  be  their 
sin ;  but,  alas !  what  pitiful  work  do  they  make  of  it, 
being  left  to  the  hardness  and  vanity  of  their  own  hearts ! 
When  you  spread  your  sails,  you  have  a  gale ;  but  they 
lie  wind-bound,  heart-bound,  and  can  do  nothing  spirit¬ 
ually  in  the  way  of  duty. 

4.  You  have  a  further  advantage  to  this  holy  life,  by 
all  the  chastisements  with  which  God  visits  you.  I  might 
show  you,  in  many  particulars,  the  benefits  you  thus  re¬ 
ceive  ;  but  will  now  present  only  three  : 

By  these  he  prevents  your  straying  and  wandering. 
Others  may  wander  even  as  far  as  hell,  and  God  employ 
no  sanctified  rod  upon  them,  to  reduce  or  stop  them  ; 
but  say,  "Let  them  alone.”  Hos.  4:  17.  But  if  you 
wander  out  of  the  way  of  holiness,  he  will  send  some 
trial  to  keep  you  within  bounds.  "  Lest  I  should  be  lift¬ 
ed  up,  a  thorn  in  the  flesh,  a  messengeiyof  Satan,  was 
sent  to  buffet  me.”  2  Cor.  12  :  7.  So  David,  "Before  I 
was  afflicted  I  went  astray ;  but  now  have  I  kept  thy 
word.”  Psalm  119  :  67.  Afflictions  are  used  by  God,  as 
thorns  by  husbandmen,  to  stop  the  gaps  and  keep  you 
from  breaking  out  of  God’s  way  :  "  I  will  hedge  up  her 
way  with  thorns,  and  build  a  wall,  that  she  shall  not  find 
her  paths.”  Hos.  2  :  6.  Basil  was  sorely  afflicted  with 
an  inveterate  head-ache,  and  often  prayed  for  its  remo¬ 
val  :  at  last  God  removed  it,  but  in  the  room  of  it  he 
was  sorely  exercised  with  temptation  ;  which,  when  he 
perceived,  he  heartily  desired  his  head-ache  again,  to 
prevent  a  worse  evil.  You  little  know  the  ends  and  uses 
of  many  of  your  afflictions.  Are  you  exercised  with 
bodily  weakness  1  It  is  a  mercy  you  are  so  ;  and  if  these 


552 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42- 


pains  and  infirmities  were  removed,  these  clogs  taken 
off,  you  might,  with  Basil,  wish  for  them  again,  to  pre¬ 
vent  worse  evils.  Are  you  poorl  With  that  poverty 
God  hath  clogged  your  pride.  Are  you  reproached  1 
With  these  reproaches  God  hath  clogged  your  ambition. 
Corruptions  are  prevented  by  your  afflictions.  And  is 
not  all  this  a  most  merciful  help  to  holiness  of  life  1 

By  your  afflictions,  your  corruptions  are  purified.  By 
these  God  dries  up  and  consumes  that  spring  of  sin  that 
defiles  you  :  "  By  this  therefore  shall  the  iniquity  of  Ja¬ 
cob  be  purged ;  and  this  is  all  the  fruit  to  take  away  his 
sin.”  Isa.  27  :  9.  God  orders  your  wants  to  kill  your 
wantonness;  and  makes  your  poverty  slay  your  pride. 
”  When  they  fall  by  the  sword,  and  by  famine,  and  by  cap¬ 
tivity,  and  by  spoil,  it  is  to  try  them,  and  to  purge  them, 
and  to  make  them  white.”  Dan.  11  :  33-35.  Others  have 
the  same  afflictions  that  you  have,  but  they  are  not  sancti¬ 
fied  to  them.  To  you  they  are  as  fire  for  purging,  and  water 
for  cleansing:  and  yet,  shall  not  your  lives  be  clean  1  It 
is  true,  as  one  well  observes,  Christ’s  blood  is  the  only 
fountain  to  wash  away  sin  ;  but,  in  the  virtue  and  effica¬ 
cy  of  that  blood,  sanctified  afflictions  also  purify  us.  A 
cross  without  Christ  never  made  any  man  better,  but 
with  Christ,  saints  are  much  the  better  for  the  cross. 
Hath  God  put  you  so  many  times  into  the  furnace,  and 
yet  is  not  the  dross  consumed  1  The  more  afflictions  you 
have  suffered,  the  more  assistance  you  have  had  for  this 
life  of  holiness. 

By  all  your  troubles,  God  hath  been  sundering  your 
affections  from  the  world,  and  drawing  out  your  souls 
to  a  more  excellent  life  and  state  than  this.  He  makes 
your  sorrows  in  this  life  give  a  lustre  to  the  glory  of  the 
next.  Be  sure,  he  will  never  give  you  rest  here  ;  and 
all,  that  you  may  long  more  ardently  for  that  to  come. 
He  often  makes  you  groan,  ”  being  burdened,  earnestly 
desiring  to  be  clothed  with  your  house  from  heaven.” 


Ch.  42 


CONCLUDING  APPEAL. 


553 


2  Cor.  5  :  2,  4.  And  yet  will  you  not  be  weaned  from 
the  lusts,  customs,  and  sins  of  this  world  !  Oh  what 
manner  of  persons  should  you  be  in  heavenly  and  holy 
conversation ! 

You  stand  upon  the  higher  ground.  You  have,  as  it 
were,  the  wind  and  tide  with  you.  None  are  assist¬ 
ed  for  this  life  as  you  are.  Put  all  this  together,  and  see 
what  this  second  argument  contributes  to  constrain  you 
to  a  holy  life.  Have  you  received  a  supernatural  prin¬ 
ciple,  fitting  you  for,  and  inclining  you  to  holy  actions, 
resisting  and  holding  you  back  from  sin  !  Hath  God  al¬ 
so  set  before  you  such  eminent  patterns  to  encourage  and 
quicken  you  in  your  way  'l  Doth  the  Spirit  himself  stand 
ready  in  so  many  ways  to  help  you  in  all  difficulties, 
and  hath  God  hedged  up  the  way  of  sin  with  the  thorns 
of  affliction  to  prevent  your  wandering;  and  yet  will 
you  turn  aside  !  Will  you  offer  violence  to  your  own 
principles  and  new  nature  1  refuse  to  follow  such  leaders 
as  have  beaten  the  way  before  you  !  resist  or  neglect 
the  gracious  assistance  of  the  blessed  Spirit,  which  he 
offers  you  in  every  need ;  and  venture  upon  sin,  though 
God  hath  hedged  up  your  way  with  afflictions!  Oh,  how 
can  you  do  such  great  wickedness,  and  sin  against  such 
grace  as  this ! 

III.  Another  irresistible  motive  to  a  godly  life  appears 
m  the  great  and  manifold  uses  God  will  make  of  the 
visible  holiness  and  purity  of  your  lives,  both  in  this 
world  and  that  to  come.  Among  these  are, 

1.  To  win  souls  to  Christ ,  and  bring  them  in  love  with 
religion.  Practical  holiness  is  lovely,  attractive,  and 
constraining.  If  the  heathen  could  say  of  moral  virtue, 
that,  were  it  visible  to  human  eyes,  all  men  would  adore 
it,  and  fall  in  love  with  it ;  how  much  rather  may  we  so 
say  of  true  holiness,  made  visible  in  the  lives  of  saints ! 
So  much  of  G  od  as  appears  in  men,  so  much  excellency 

F.  of  Life.  OA 


554 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42. 


there  is  in  them  to  draw  men  to  him.  And  this  is  the 
apostle’s  argument :  "  That  ye  may  have  fellowship  with 
us.”  1  John,  1  :  3.  Why,  what  is  there  in  your  fellow¬ 
ship  to  invite  men  to  you  I  "  Truly  our  fellowship  is 
with  the  Father,  and  with  his  Son  Jesus  Christ.”  Who 
can  but  covet  the  company  of  them  who  keep  company 
every  day  with  God  I  Great  is  the  efficacy  of  visible  holi 
ness  upon  the  hearts  of  men  ;  either  working  in  fellow¬ 
ship  with  the  word,  or  working  solitarily  without  the  word. 

Where  God  is  pleased  to  afford  the  word  unto  men, 
there  the  practical  holiness  of  saints  is  of  great  use  in 
enforcing  it  upon  their  hearts .  When  the  lives  of  Chris¬ 
tians  speak  to  the  eyes  of  men,  what  the  Gospel  does  to 
their  ears ;  when  we  so  preach,  and  you  so  believe  and 
live  ;  when  we  draw  men  by  our  doctrines,  and  you 
draw  with  us  by  your  example  \  when  we  "  hold  forth 
the  word  of  life  ”  doctrinally,  and  you  hold  it  forth 
practically,  as  Phil.  2  :  16 ;  where  is  the  heart  that  can 
stand  before  us  1  Oh !  when  the  plain  and  powerful  Gos¬ 
pel  pierces  the  ears  of  men,  and  at  the  same  time  the 
visible  holiness  of  professors  so  shines  that  they  must 
acknowledge  that  God  is  in  you  of  a  truth  ;  then  it  will 
take  effect  upon  the  souls  of  men  \  then  will  Christ  see 
of  the  travail  of  his  soul  daily. 

Yea,  if  God  deny  the  word  to  men,  yet  this  practical 
holiness  may  be  to  them  an  ordinance  for  conversion.  In 
this  way  souls  may  be  won  to  Christ  without  the  word, 
as  the  apostle  speaks.  1  Peter,  3  :  1.  Though  pulpits 
should  be  silent,  and  vision  fail ;  yet,  if  your  lives  but 
preach  the  reality,  excellency,  and  sweetness  of  Jesus 
Christ  and  his  ways  5  if  you  in  this  way  preach  down 
the  love  of  the  world,  and  let  men  see  what  poor  vani¬ 
ties  these  are  ,*  and  preach  up  the  necessity  and  beauty 
of  holiness;  surely  you,  even  you  may  be  honored  to 
bring  many  souls  to  Christ,  to  "  turn  many  to  righteous¬ 
ness,”  and  cause  many  to  bless  God,  on  your  behalf,  in 


Ch.  42. 


CONCLUDING  APPEAL. 


555 


the  day  of  visitation.  This  is  the  use  God  hath  for 
the  holiness  and  purity  of  your  lives ;  and  doth  not 
this  constrain  you  I  What,  not  when  it  may  prove  the 
means  of  eternal  life  to  others'?  Surely,  if  you  have 
any  bowels  of  mercy  you  cannot  hide  from  others  that 
whereby  they  may  be  saved.  How  can  you,  instead  of 
"  holding  forth  the  word  of  life,”  (which  is  your  mani¬ 
fest  duty,)  visibly  hold  forth  the  works  of  death  before 
men  I  Have  you  been  blessed  by  the  faithfulness  of 
others,  and  shall  none  be  helped  by  you  towards  hea¬ 
ven  1  Dare  you  say,  let  others  shift  as  well  as  they  can, 
find  the  way  to  heaven  by  themselves  as  they  can,  they 
shall  have  no  benefit  by  your  light  1  If  such  be  the  lan¬ 
guage  of  your  heart  or  life,  you  are  Christians  of  a  dif¬ 
ferent  stamp  and  spirit  from  any  we  find  described  in 
Scripture.  Should  you  not  rather  say  as  the  lepers  did, 
"  Do  we  well  to  hold  our  peace,”  2  Kings,  7  :  9,  whilst 
others  are  perishing  I  If  the  lips  of  ministers  are  si¬ 
lenced,  shall  the  lives  of  Christians  be  also  silent  I  Shall 
poor  sinners  neither  hear  any  thing  from  us,  nor  see 
any  thing  from  you,  that  may  help  them  to  Christ  I  The 
Lord  have  mercy  then  upon  the  poor  world,  and  pity  it, 
for  its  case  is  desperate.  Oh  "put  on,  as  the  elect  of 
God,  bowels  of  mercy.”  Destroy  not,  by  the  looseness 
of  your  conversation,  so  many  souls ;  for  your  scanda¬ 
lous  falls  are  like  a  bag  of  poison  put  into  the  spring 
which  supplies  the  whole  city  with  water. 

2.  Another  use  God  makes  of  the  holy  lives  of  his 
children  is  to  recover  the  credit  of  religion^  which,  by  the 
apostacies  of  hypocrites  and  scandalous  falls  of  care. ess 
professors,  is  wounded  and  exposed  to  contempt.  Much 
reproach  by  this  means  is  brought  upon  religion,  and 
how  shall  that  reproach  be  rolled  away,  but  by  your 
strictness  and  purity  I  By  this  the  world  must  be  con¬ 
vinced  that  all  are  not  so.  Though  some  be  a  blot  to 
the  name  of  Christ,  yet  others  are  his  glory.  The  more 


556 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42. 


others  disgrace  religion,  the  more  God  expects  you  to 
honor  and  adorn  it.  I  remember  Chrysostom  brings  in 
the  persecutors  speaking  to  two  renowned  martyrs,  after 
this  manner,  Why  are  you  so  nice  and  scrupulous  1 
See  you  not  that  others  of  your  rank  and  profession 
have  done  these  things'!  To  which  they  returned  this 
noble  answer,  "  For  that  very  reason  we  will  stand  out 
like  men,  and  will  never  yield  to  sin.”  There  is  a  holy 
impulse  in  the  zeal  of  a  Christian,  which  makes  it  the 
more  bright  in  the  midst  of  obstacles,  as  fire  burns  most 
vehemently  in  the  coldest  weather.  If  men  make  void 
God’s  law,  therefore  will  David  love  his  commandments 
above  gold.  Psalm  119  :  127. 

3.  God  makes  your  holy  living  an  encouragement  to 
his  ministers.  And  indeed  it  is  of  no  small  use  to  refresh 
their  hearts,  and  strengthen  their  hands  in  their  painful 
work :  "  Now  we  live,”  saith  the  apostle,  "  if  ye  stand  fast 
in  the  Lord.”  1  Thess.  3  :  8.  He  speaks  as  if  his  very 
life  lay  at  the  mercy  of  the  people,  because  so  much  of 
its  joy  and  comfort  consisted  in  their  regularity  and 
stedfastness.  God  knows  what  a  hard  duty  his  poor 
ministers  have,  and  how  many  discouragements  attend 
them  in  their  work  j  hear  how  one  of  them  expresses  it : 

Ministers  would  not  be  grey-headed  so  soon,  nor  die  so 
fast,  notwithstanding  their  great  labors,  if  they  were  bat 
successful ;  but  this  cuts  to  the  heart,  and  makes  us  bleed 
in  secret,  that  though  we  do  much,  yet  it  comes  to  nothing. 
Our  work  dies,  therefore  we  die — not  so  much  that  we 
labor,  as  that  we  labor  in  vain.” — Lockyer  on  Colossians. 

Christians,  you  hear  our  case,  you  see  our  work. 
Now  a  little  to  cheer  our  spirits  in  the  midst  of  our 
hard  and  killing  labors  !  God  sends  us  to  you  for  a 
little  refreshment,  that,  by  beholding  your  holy  and  hea¬ 
venly  conversation,  your  cheerful  obedience,  and  sweet 
agreement,  in  the  ways  of  God,  we  may  be  comforted  in 
all  these  troubles.  2  Thess.  1  :  3,  4. 


Ch.  42. 


CONCLUDING  APPEAL. 


557 


4.  God  hath  further  use  for  the  holiness  of  your  lives, 
in  smiting  the  consciences  of  his  and  your  enemies.  There 
is  awful  majesty  in  holiness,  and  when  it  shines  upon 
the  conscience  of  a  wicked  man,  it  makes  him  stoop 
and  do  obeisance  to  it,  which  turns  to  a  testimony  for 
Christ  and  his  ways  before  the  world.  Thus  Herod  was 
overawed  by  the  strict  and  holy  life  of  John ;  he  feared 
him,  knowing  that  he  was  a  just  and  holy  man.  That 
bloody  tyrant  was  convinced  in  his  conscience  of  the 
worth  and  excellency  of  this  servant  of  God,  and  was 
forced  to  reverence  him  for  his  holiness.  How  much  is 
it  to  the  honor  of  holiness,  that  it  conquers  its  very  per¬ 
secutors,  and  makes  them  stoop  to  the  meanest  servant 
of  God  !  It  is  said  of  Henry  II.  of  France,  that  he  was 
so  daunted  by  the  heavenly  majesty  of  a  poor  tailor  who 
was  burnt  before  him,  that  he  went  home  sad,  and  vow¬ 
ed  that  he  would  never  be  present  at  the  death  of  such 
men  any  more.  When  Valens  the  emperor  came  in 
person  to  apprehend  Basil,  he  saw  such  majesty  in  his 
very  countenance  that  he  reeled  at  the  sight  of  him, 
and  had  fallen  backward  to  the  ground  had  not  his  ser¬ 
vants  supported  him.  0  holiness,  holiness,  thou  art  a 
conqueror !  So  much,  O  Christians,  as  you  show  of  it  in 
your  lives,  so  much  you  preserve  your  interest  in  the 
consciences  of  your  enemies.  Cast  off  this,  and  they 
presently  despise  you. 

5.  God  will  use  the  purity  of  your  walk  to  judge  and 
convince  the  world  in  the  great  day.  It  is  true,  the  world 
shall  be  judged  by  the  Gospel,  but  your  lives  shall  also 
be  produced  as  a  commentary  upon  it ;  and  God  will  not 
only  show  them  by  the  word  how  they  ought  to  have 
lived,  but  bring  forth  your  lives  and  ways  to  stop  their 
mouths,  by  showing  how  others  did  live.  This  I  sup¬ 
pose  is  intended  in  that  text,  "  The  saints  shall  judge 
the  world,  yea,  we  shall  judge  angels,”  1  Cor.  6  :  2,  3; 
that  is,  our  examples  are  to  condemn  their  lives  and 


558 


THE  FOUNTAIN  OF  LIFE. 


Ch.  42. 


practices;  as  Noah,  Heb.  11  :  7,  is  said  to  condemn  the 
world  by  building  the  ark  ;  that  is,  his  faith  in  the  threat¬ 
ening,  and  obedience  to  the  command,  condemned  their 
supineness,  infidelity,  and  disobedience.  They  saw  him 
every  day  about  the  work,  diligently  preparing  for  a 
deluge,  and  yet  were  not  moved  with  fear;  this  left 
them  inexcusable.  So  when  God  shall  say  in  that  day 
to  the  careless  world,  Did  you  not  see  the  care  and  di¬ 
ligence,  the  holy  zeal,  watchfulness,  and  self-denial  of 
my  people,  who  lived  among  you  1  How  many  times 
have  they  been  watching  and  praying,  when  you  have 
been  drinking  or  sleeping !  Was  it  not  easy  to  reflect, 
when  you  saw  their  pains  and  diligence,  Have  not  I  a 
soul  to  be  saved  as  well  as  they  ;  a  heaven  to  win  or 
lose,  as  well  as  they  1  Oh  how  speechless  and  inexcu¬ 
sable  will  this  render  wicked  men  !  Yea,  it  shall  not 
only  be  used  to  judge  them,  but  angels  also.  How  many 
shocks  of  temptations  have  poor  saints  stood ;  whereas 
angels  fell  without  a  tempter !  They  stood  not  in  their 
integrity,  though  created  with  such  excellent  natures. 
How  much  then  are  you  concerned  on  this  account  to 
walk  blamelessly  !  if  not,  instead  of  judging  them,  you 
shall  be  condemned  with  them. 

Thus  you  see  what  use  shall  be  made  of  your  lives 
and  actions.  Oh  then,  since  you  are  under  such  obli¬ 
gations  to  a  holy  life,  and  are  so  wonderfully  assisted  in 
it ;  and  since  God  employs  the  holy  living  of  his  people 
for  such  admirable  ends,  both  here  and  in  the  world  te 
come,  "  see  that  ye  be  holy  in  all  manner  of  conversa 
tion  ”  See  that,  "as  ye  have  received  Christ  Jesus  the 
Lord,  ye  so  walk  in  him ;”  always  remembering,  that 
for  this  very  end  Christ  hath  redeemed,  or  "delivered 
you  out  of  the  hands  of  your  enemies,  that  you  might 
serve  him  without  fear,  in  holiness  and  righteousness 
all  the  days  of  your  lives.”  Luke,  1  :  74,  75.  To  how 


Ch.  42. 


CONCLUDING  APPEAL. 


559 


little  purpose  will  be  all  that  I  have  said,  and  you  have 
heard  of  Christ,  if  it  be  not  converted  into  practical 
godliness !  This  is  the  scope  and  design  of  it  all 

And  now,  reader,  thou  art  come  to  the  last  leaf  of 
this  treatise  of  Christ ;  it  will  be  but  a  little  while,  and 
thou  shalt  come  to  the  last  page  or  day  of  thy  life,  and 
thy  last  moment  in  that  day.  Wo  to  thee,  wo  and  alas 
for  ever,  if  an  interest  in  this  blessed  Redeemer  be  then 
wanting !  The  world  affords  not  a  sadder  sight,  than  a 
poor  Christless  soul  shivering  upon  the  brink  of  eternity. 
To  see  the  poor  soul,  that  now  begins  to  awake  out  of 
its  long  dream,  at  its  entrance  into  the  world  of  reali¬ 
ties,  shrink  back  into  the  body,  and  cry,  Oh,  I  cannot,  I 
dare  not  die.  Lord,  what  will  become  of  me!  Oh,  what 
shall  be  my  eternal  lot !  This,  I  say,  is  as  sad  a  sight  as 
the  world  affords.  That  this  may  not  be  thy  case,  re¬ 
flect  upon  what  thou  hast  read  in  these  discourses. 
Judge  thyself  in  the  light  of  them.  Obey  the  calls  of 
the  Spirit  in  them.  Let  not  thy  slight  and  formal  spirit 
float  upon  the  surface  of  these  truths,  like  a  feather  upon 
the  water ;  but  get  them  deeply  fixed  upon  thy  spirit, 
by  the  Spirit  of  the  Lord ;  turning  them  into  life  and 
power  upon  thee  j  and  so  animating  the  whole  course 
and  tenor  of  thy  conversation  by  them,  that  it  may  pro¬ 
claim  to  all  that  know  thee,  that  thou  art  one  who 
esteemest  all  to  be  but  dross,  that  thou  mayest  win  Christ. 


y! 


THE  END 


-  * 


•%* 


PUBLICATIONS 


I 


OF  . 

THE  AMERICAN  TRACT  SOCIETY. 


D’Aubigne’s  History  of  the  Reformation. 
A  new  translation,  revised  by  the  author, 
in  four  volumes  12mo,  with  portraits. 
Price  $1  75,  extra  cloth. 

Baxter’s  Saints’  Everlasting  Rest,  12mo, 
in  large  type ;  also  18mo. 

Bunyan’s  RGgrim’s  Progress,  12mo,  in 
large  type,  and  ISmo.  Both  editions 
neatly  illustrated. 

Memoir  of  Jas.  Milnor,  D.  D. 

Mason’s  Spiritual  Treasury,  for  every  day 
in  the  year.  Terse,  pithy,  and  evan¬ 
gelical. 

Flavel’s  Fountain  of  Life,  or  Redemption 
provided. 

Flavel’s  Method  of  Grace,  or  Redemption 
applied  to  the  Souls  of  Men. 

Flavel’s  Knocking  at  the  Door;  a  tender, 
practical  appeal. 

Bishop  Hall’s  Scripture  History,  or  Con¬ 
templations  on  the  Historical  Passages 
of  the  Old  and  New  Testaments. 

Bishop  Hopkins  on  the  Ten  Command¬ 
ments.  Two  standard  works  of  the 
times  of  Baxter. 

President  Edwards’  Thoughts  on  Revi¬ 
vals. 

Venn’s  Complete  Duty  of  Man. 

Owen  on  Forgiveness,  or  Psalm  130. 

Gregory’s  (Olinthus,  LL.D.)  Evidences  of 
Christianity. 

Paley’s  Natural  Theology. 


Dr.  Spring’s  Bible  not  of  Man,  or  the  Argu¬ 
ment  for  the  Divine  Origin  of  the  Scrip¬ 
tures  drawn  from  the  Scriptures  them¬ 
selves. 

Nelson’s  Cause  and  Cure  of  Infidelity. 

Memoir  of  Mrs.  Isabella  Graham.  A  new 
and  standard  edition. 

Memoir  of  Mrs.  Sarah  L.  Huntington 
Smith. 

Sacred  Songs  for  Family  and  Social  Wor¬ 
ship.  Hymns  and  Tunes — with  a  sepa¬ 
rate  edition  in  patent  notes.  Also,  the 
Hymns  separately. 

Elegant  Narratives,  Select  Tracts,  illus¬ 
trated. 

Willison’s  Afflicted  Man’s  Companion. 

Doddridge’s  Rise  and  Progress  of  Religion 
in  the  Soul. 

Edwards’  History  of  Redemption. 

Volume  on  Infidelity,  comprising  five 
standard  treatises :  Soame  Jenyns  on 
the  Internal  Evidence;  Leslie’s  Method 
with  Deists;  Lyttelton’s  Conversion  of 
Paul;  Watson’s  Reply  to  Gibbon  and 
Paine. 

Pike’s  Persuasives  to  Early  Piety. 

Pike’s  Guide  to  Young  Disciples. 

Anecdotes  for  the  Family  and  the  Social 
Circle. 

Universalism  not  of  God. 

Dibble’s  Thoughts  on  Missions. 

The  Bible  True. 


ELEGANT  PRACTICAL  WORK8. 


Wilherforce’s  Practical  View. 
Hannah  More’s  Practical  Piety. 
James’  Anxious  Inquirer. 

Elijah  the  Tishbite. 

Nevins’  Practical  Thoughts. 
Melvill’s  Bible  Thoughts,  selected 
late  Rev.  Dr.  Milnor. 


by  the 


Harris’  Mammon. 

Gurney’s  Love  to  God. 

Foster’s  Appeal  to  the  Young. 
Abbott’s  Young  Christian. 
Abbott’s  Mother  at  Home. 
Abbott’s  Child  at  Home. 

James’  Young  Man  from  Home. 


CHRISTIAN  MEMOIRS. 


Rev.  Claudius  Buchanan,  LL.D.,  includ¬ 
ing  his  Christian  Researches  in  Asia. 
Rev  John  Newton. 

Rev.  Henry  Martyn. 

Rev.  David  Brainerd. 

Rev.  Edward  Pay  son,  D.  D. 

Harriet  L.  Winslow,  .Missionary  in  In¬ 
dia. 


James  Brainerd  Taylor. 
Harlan  Page. 

Normand  Smith. 
Richard  Baxter. 
Archbishop  Leighton. 
Matthew  Henry. 

Rev.  Samuel  Pearce. 
Rev.  Samuel  Kilpin. 


OTHER  SPIRITUAL  WORKS. 


Edwards  on  the  Affections. 

Baxter’s  Call  to  the  Unconverted. 
Alleine’s  Alarm  to  the  Unconverted. 
Flavel’s  Touchstone. 

Flavel  on  Keeping  the  Heart 
Helffenstein’s  Self-Deception. 

Sherman’s  Guide  to  an  Acquaintance 


with  God. 


Pike’s  Religion  and  Eternal  Life. 
Baxter’s  Dying  Thoughts. 

Matthew  Henry  on  Meekness. 

Andrew  Fuller’s  Backslider. 

Scudder’s  Redeemer’s  Last  Command. 
Scudder’s  Appeal  to  Mothers. 

Burder’s  Sermons  to  the  Aged. 


MISCELLANEOUS  WORKS. 


Bogue’s  Evidences  of  Christianity. 
Keith’s  Evidence  of  Prophecy. 
Morison’S' Counsels  to  Young  Men. 
The  Reformation  in  Europe. 

Nevins’  Thoughts  on  Popery. 

Spirit  of  Popery,  [with  12  engravings.] 
The  Colporteur  and  Roman  Catholic. 


Mason  on  Self-Knowledge. 

Sherman’s  Guide  to  an  Acquaintance 
with  God. 

Divine  Law  of  Beneficence. 

Zaccheus,  or  Scriptural  Plan  of  Benevo¬ 
lence. 

Hymns  for  Social  Worship. 


POCKET  MANUALS. 


Clarke’s  Scripture  Promises. 

The  Book  of  Psalms. 

The  Book  of  Proverbs. 

Daily  Scripture  Expositor. 

Ten  Commandments  Explained. 

Bean  and  Venn’s  Advice  to  a  Married 
Couple. 

Hymns  for  Infant  Minds. 

Reasons  of  Repose. 


Daily  Food  for  Christians. 

Chaplet  of  Flowers. 

Heavenly  Manna. 

Cecil  and  Flavel’s  Gift  for  Mourners. 
Daily  Texts. 

Diary,  [Daily  Texts  interleaved.] 
Crumbs  from  the  Master’s  Table. 
Milk  for  Babes. 

Dew-Drops. 


BOOKS  FOR  THE  YOUNG. 

MANY  OF  THEM  BEAUTIFULLY  ILLUSTRATED  WITH  ENGRAVINGS. 


Gallaudet’s  Scripture  Biography,  7  vols., 
from  Adam  to  David. 

Gallaudet’s  Youth’s  Book  of  Natural  The¬ 
ology. 

Peep  of  Day. 

Line  upon  Line. 

Precept  upon  Precept. 

Anzonetta  R.  Peters. 

The  Night  of  Toil. 

Legh  Richmond’s  Letters  and  Counsels. 
Advice  to  a  Young  Christian. 

Madam  Rumpff  and  Duchess  de  Broglie. 
Charles  H.  Porter. 

Missionary’s  Daughter. 

Scudder’s  Tales  about  the  Heathen. 
Amelia,  the  Pastor’s  Daughter. 

Trees,  Fruits,  and  Flowers  of  the  Bible, 
[9  cuts.] 

Elizabeth  Bales.  By  John  Angell  James. 
Nathan  W.  Dickerman. 

Grace  Harriet. 


Children  Invited  to  Christ. 

Narratives  of  Pious  Children. 

The  Dairyman’s  Daughter,  etc. 

Charles  L.  Winslow. 

Withered  Branch  Revived. 

Feet’s  Scripture  Lessons. 

Child’s  Book  of  Bible  Stories. 

Children  of  the  Bible. 

Amos  Armfield,  or  the  Leather-covered 
Bible. 

The  Child’s  Hymn-Book.  Selected  by 
Miss  Caulkins. 

Scripture  Animals,  [16  cuts.] 

Letters  to  Little  Children,  [13  cuts.] 

Great  Truths  in  Simple  Words. 
Clementine  Cuvier. 

Rolls  Plumbe. 

Pictorial  Tract  Primer. 

Watts’  Divine  and  Moral  Songs. 

With  numerous  similar  works. 


ALSO, 


Dr.  Edwards’  Sabbath  Manual,  Parts  1, 


In  Welsh — Pilgrim’s  Progress,  Baxter’s 
Saints’  Rest  and  Call,  Anxious  Inquirer, 
History  of  Redemption. 

In  Danish — D  oddridge’s  Rise  and  Progress, 
Baxter’s  Saints’  Rest  and  Call. 


2,  3,  and  4. 

Dr.  Edwards’  Temperance  Manual. 

In  German — 40  vols.  various  sizes. 

In  French — 12  volumes. 

Also,  upwards  of  1,000  Tracts  and  Children’s  Tracts,  separate,  bound,  or  in  packets, 
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It  is  the  design  of  the  Society  to  issue  all  its  publications  in  good  type,  for  the 
poor  as  well  as  the  rich ;  and  to  sell  them,  as  nearly  as  may  be,  at  cost,  that  the  Society 
may  neither  sustain  loss  nor  make  a  profit  by  all  its  sales. 


Date  Due 


